Psalm 96:11
Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof.
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(11-13) Magnificent progress of the Divine Judge through His realm. There is only one thought, that of the inauguration of a righteous sway for all nations: at its advent, as in Isaiah’s glorious visions (see Isaiah 35:1-2; Isaiah 42:10; Isaiah 44:23; Isaiah 55:12), all nature seems to join the chorus of gladness.

Psalm 96:11-12. Let the heavens rejoice, &c. — These verses are a poetical description of the great causes of joy which this kingdom of Christ would bring to the world. The heavens, and earth, and sea, and trees, and fields, are here put together according to the Scripture style, to denote the whole world, which is here represented as being in a state of the greatest felicity, and as testifying its joy and thankfulness in the most lively and striking manner possible. “Transported,” says Dr. Horne, “with a view of these grand events, and beholding in spirit the advent of King Messiah, the psalmist exults in most jubilant and triumphant strains, calling the whole creation to break forth into joy, and to celebrate the glories of redemption. The heavens, with the innumerable orbs fixed in them, which, while they roll and shine, declare the glory of beatified saints; the earth, which, made fertile by celestial influences, showeth the work of grace on the hearts of men here below; the field which, crowned with a produce of a hundred- fold, displays an emblem of the fruit yielded by the seed of the Word in the church; the trees of the wood, lofty, verdant, and diffusive, apt representatives of holy persons, those trees of righteousness, the planting of Jehovah, Isaiah 61:3, whose examples are eminent, fair, and extensive; all these are, by the prophet, excited to join in a chorus of thanksgiving to the Maker and Redeemer of the world.”96:10-13 We are to hope and pray for that time, when Christ shall reign in righteousness over all nations. He shall rule in the hearts of men, by the power of truth, and the Spirit of righteousness. His coming draws nigh; this King, this Judge standeth before the door, but he is not yet come. The Lord will accept the praises of all who seek to promote the kingdom of Christ. The sea can but roar, and how the trees of the wood can show that they rejoice we know not; but He that searches the heart knows what is the mind of the Spirit, and understands the words, the broken language of the weakest. Christ will come to judge the earth, to execute just vengeance on his enemies, and to fulfil his largest promises to his people. What then are we? Would that day be welcome to us? If this be not our case, let us now begin to prepare to meet our God, by seeking the pardon of our sins, and the renewal of our souls to holiness.Let the heavens rejoice, and let the earth be glad - Let all worlds be full of joy, as they are all interested in the fact here stated. The universe is one. It has been made by the same hand; it is under the control of the same mind; it is governed by the same laws. The God who reigns on earth reigns in heaven; and what affects one part of the universe affects all. Hence, in all the manifestation of the character of God, whether made in heaven or in the earth, it is proper to call on all the universe to partake in the general joy.

Let the sea roar - In praise to God. It is not uncommon in the Scriptures to call on inanimate things to praise God. Compare Psalm 148:7-9. The same thing is common in all poetry.

And the fulness thereof - Its abundance. That which fills it. All that it contains. That is, Let all that dwell in the seas praise God. His reign is an occasion for universal gladness. All in the inanimate world; all among the irrational tribes of being; all in the air, in the waters, or on the earth, have occasion for praise, and would render praise if they could appreciate the wisdom and goodness evinced in their creation. Though unconscious, the lower creatures seem to celebrate his praise; but man only can give an intelligent utterance to thanksgiving.

Psalm 96:11-13.Let the floods clap their hands.

Let the hills be joyful together

Before the Lord.

11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Ro 8:14-22) is poetically represented as capable of joining in the anthem of praise. It is a figure called prosopopoeia, whereby he signifies the great felicity of those times, which shall be such that even those lifeless creatures would testify their joy and thankfulness for it, if they were in a capacity so to do. Let the heavens rejoice,.... At the coming and kingdom of Christ; at what is said and done in the Gentile world; even the hosts of heaven, as the Targum, the angels that dwell there, and never left their habitation and first estate: these rejoiced at the incarnation of Christ, at the first setting up and appearance of his kingdom in the world; and as they rejoice at the conversion of a single sinner, much more must they be supposed to do at the conversion of multitudes in the Gentile world, and at the increase of the Redeemer's interest there: or heavenly men, such as are born from above, partakers of the heavenly calling; these rejoice when the kingdom of Christ is enlarged, and his cause flourishes: or the holy apostles and prophets of Christ, and ministers of the word, full of heavenly gifts and grace, are meant; who express their joy when sinners are converted, and made subject to Christ, at any time; and will be called upon to do it, when the fulness of the Gentiles is brought in, and Babylon is fallen, Revelation 18:20,

and let the earth be glad; the righteous of the earth, as the Targum; the excellent of the earth, who are glad, and exult at the coming and kingdom of Christ, in every sense; in the salvation which he has wrought out; in the righteousness which he has brought in; at the sight of him, the glory of his person, and riches of his grace; in the enjoyment of his presence; at hearing his Gospel, and the comfortable truths of it; and when it is made useful to the souls of others; and in a view and hope of the glory of God, and of being partakers of it to all eternity:

let the sea roar, and the fulness thereof; the roaring of the waves is the voice of the sea, which sometimes speaks terror, and here expresses joy: its fulness is not literally the abundance of its waves, or the multitude of its fishes, as Kimchi; but the islands in it, the inhabitants of them; see Psalm 97:1 and such as ours of Great Britain and Ireland, who have reason to rejoice and be glad at the bringing of the Gospel among us, the continuance of it with us, and the kingdom and, interest of Christ in the midst of us.

Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
11. Let the heavens be glad and let the earth rejoice (R.V.)] Such appeals to Nature to rejoice in the redemption of Israel are characteristic of the later Isaiah (Isaiah 44:23; Isaiah 49:13). In the establishment of God’s righteous rule the Psalmist sees the prelude of the Messianic age which is to bring harmony and peace to all creation. Cp. Isaiah 11:1 ff; Isaiah 35:1 ff; Isaiah 55:12-13; Romans 8:19 ff.

roar] Lit. thunder. Cp. Psalm 98:7.

the fulness thereof] I.e. all that is therein, as the same word is rendered in Isaiah 42:10. Cp. Psalm 24:1.Verse 11. - Let the heavens rejoice, and let the earth be glad. "An appeal for the sympathy of nature" (Cheyne); comp. Isaiah 44:23; Jeremiah 51:48. If the final coming of Messiah's kingdom be the event alluded to in ver. 10, as is quite possible, the calling on heaven and earth to rejoice may indicate a real renovation of the material universe, such as to bring it into harmony with the newly established spiritual conditions of the period (comp. Isaiah 65:17-25; Revelation 21:1-4). Lot the sea roar, and the fulness thereof (comp. Psalm 98:7). The sea is to show its joy by raising its voice, and "roaring," or "thundering." Confirmation of the call from the glory of Jahve that is now become manifest. The clause Psalm 96:4, as also Psalm 145:3, is taken out of Psalm 48:2. כל־אלהים is the plural of כּל־אלוהּ, every god, 2 Chronicles 32:15; the article may stand here or be omitted (Psalm 95:3, cf. Psalm 113:4). All the elohim, i.e., gods, of the peoples are אלילים (from the negative אל), nothings and good-for-nothings, unreal and useless. The lxx renders δαιμόνια, as though the expression were שׁדים (cf. 1 Corinthians 10:20), more correctly εἴδωλα in Revelation 9:20. What Psalm 96:5 says is wrought out in Isaiah 40, Isaiah 44, and elsewhere; אלילים is a name of idols that occurs nowhere more frequently than in Isaiah. The sanctuary (Psalm 96:6) is here the earthly sanctuary. From Jerusalem, over which the light arises first of all (Isaiah 60), Jahve's superterrestrial doxa now reveals itself in the world. הוד־והדר is the usual pair of words for royal glory. The chronicler reads Psalm 96:6 עז וחדוה בּמקמו, might and joy are in His place (הדוה( ecalp siH ni era yoj d a late word, like אחוה, brotherhood, brotherly affection, from an old root, Exodus 18:9). With the place of God one might associate the thought of the celestial place of God transcending space; the chronicler may, however, have altered במקדשׁו into במקמו because when the Ark was brought in, the Temple (בית המקדשׁ) was not yet built.
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