The Bible Study Hour

Announcer: Dr. James Boice once observed that much of what passes for worship in today's church is really only a form of entertainment. Much of modern-day Christianity fails to see the purpose and meaning of true worship. Welcome to The Bible Study Hour, a radio and internet broadcast with Dr. James Boice, preparing you to think and act biblically.

No church will ever be stronger than the understanding the people of that church have of their God. To truly worship God, we must first see him for who he truly is. Let's join Dr. Boice as he examines Psalm 96, a call to true worship, and a call to sing a new song unto the Lord as we see his glory and watch for his return.

Dr. James Boice: Now, we're going to study Psalm 96 today, and it's another one of these Psalms that deal with worship. When we come as we are now to the last third of the Salter, beginning about with these Psalms, we come to many, many Psalms that deal with worship.

They are calls to worship and they are models for worship, and they also give us reasons why we should worship. Now, all of that's very important, especially in our day because, as I said last week, we are in a time in American church history where we need to recover worship.

People are very concerned about worship because so much that goes on by the name of worship in our church really isn't worship at all. It's basically entertainment. We have moved away from a thinking culture to a feeling culture, and in church circles, people get the idea that as long as they feel something, regardless of what it may be, somehow they're worshiping God, and that isn't true at all.

We've got churches that basically entertain, that is by their music, or by the kind of things that are done in the services. And as far as the sermons go, well, the preachers are told to keep it short because nobody can listen very long, to keep it funny if they have any gifts at all along those lines, and to be very personable, and relate almost everything they say to the felt needs of the congregation.

Well, there are places for some of those things, but you can go through all of that and not really worship God at all. And so when we come to these Psalms that fill, as I say, the last third of the Salter, we come to Psalms and teaching that is very, very much needed in our time.

No church is ever going to be stronger than the understanding that the people have of their God. And so if we have a shallow view of God and worship God in a shallow way, then we are going to be shallow Christians, and we don't need that at all.

Now, some interesting things about Psalm 96. This Psalm occurs elsewhere in the Bible, and not where you would think. It's back in the historical books, and you find it in 1 Chronicles chapter 16.

What happens in that chapter is that David at long last is bringing the ark up to Jerusalem. This was a very festive occasion. I suppose there were many, many joyful moments in the life of this great King of Israel, King David, but among all those many joyful moments, this was certainly the brightest.

David was very concerned with the glory of the Lord. He wanted the ark of the Covenant to be brought up to Jerusalem and established there in the tabernacle. Later, it would be taken into the most holy place of the temple built by his son Solomon, and on this occasion, he got everybody out for the occasion. There were thousands of people.

All of the priests and the Levites were there. They had people to clang the symbols and blow the trumpets. They had a whole orchestra. They had myriads of harps and lyres, and as they made their way up, all this music played, and David himself threw decorum aside, and he danced before the people and before the Lord. He was so happy.

He also wrote a Psalm for the occasion, and that's what we have in 1 Chronicles 16. The interesting part of that, so far as this Psalm 96 is concerned, is that 96 is part of the longer Psalm that's found in 1 Chronicles.

It's actually found there as verses 23 to 33, and then other portions of that Psalm occur in the Salter as other Psalms. For example, the first portion of it appears as Psalm 105, verses 1 through 15, and there are a few extra verses that appear as Psalm 106. I suppose that means that David wrote this Psalm, even though in our Salter, it doesn't have his name at the top of it.

There are scholars who disagree with that, of course. Scholars can be found to disagree with everything as you are well aware, and they especially disagree with Davidic authorship of the later Psalms. And I don't know for sure whether this is actually the Psalm that David wrote. It could be that the historian who wrote 1 Chronicles picked up later Psalms and put them into the narrative as examples of the kind of thing that David must have said and sung on that occasion.

There are some reasons for thinking that because there are parallels in this Psalm to later literatures. Sections of it are like Isaiah, for example. It seems to me that kind of supposition is unnecessary, very unnatural. There's no reason to deny that David wrote it on that earlier occasion, and here it appears later in the Salter in a different way.

The important thing about it is that it is a joyful hymn to the God of Israel as King, and it's an invitation to all the nations of the world to join in this worship of the one true God.

So it is a bright and glorious moment for Israel, but it's also a missionary moment, as they think of the benighted Gentile nations who do not have a knowledge of the true God, and they want those nations and peoples to come and worship God too.

Now, the last section of it has another element, and that is it looks ahead to a future coming of the King. You actually get it in three tenses. God has come to Jerusalem, that was symbolized by the bringing up of the ark. God is coming, which means he is ruling from Jerusalem, bringing justice and righteousness to the land, but in a greater and ultimate sense, God will come one day.

And so in a certain sense, not explicitly so, but in terms of the expectations of the Psalm, the Psalm is Messianic. One of the commentators says it throbs with the hope of the Lord's coming and has a Messianic cast.

Now, there are four stanzas in our translation, and that's a perfectly good way of dividing it up. The first portion of this is a call to worship. We're going to look at that in a moment. And then the next three can be put together this way. Derek Kidner calls the second stanza the King's glory, and he calls the third stanza the King's due, and he calls the fourth stanza the King's coming.

That's a very good way of looking at it. We're called to worship the King, and then the question is why? And the answer is because he's glorious. And so the stanza answers that, and the second answer is because we owe him worship. And that stanza deals with that theme. And then the final one says, yes, and he's coming to rule in righteousness, so you're going to have to acknowledge him eventually anyway.

So, it'd be very good to begin by acknowledging him now. So let's look at those one at a time. First is call to worship. It says, come, let's sing to the Lord a new song, sing to the Lord all the earth, sing to the Lord, praise his name. There are a lot of imperatives there.

I don't know if you noticed that, but if you just underline them, you'll find that the word sing occurs three times: sing, sing, sing. Not sing, sing, but sing, sing, sing. And then verse two, praise his name, proclaim his salvation, and number three, declare his glory among the nations.

Now, it's important to realize that those are imperatives. It's not an invitation. Sometimes when we talk about the Gospel, we do it if it were an invitation. We say, won't you come? You know, you're invited to come. It'd be nice if you would come. We offer all the sort of benefits of coming. We talk about worship that way too. We say we'd like you to come and worship with us. We think it would do you good if you would worship. And all of that, that, of course, is perfectly all right, but it's not approaching worship that way here.

The stanza says, come, come and sing, and praise, and worship, and proclaim. That's something that we ought to do, and above all, if we're God's people.

Now, not only are we being commanded to worship God, this Psalm itself is actually doing it. And so what we have in the Psalm is a model for how we can actually worship God properly.

Now, let's notice a couple things about this opening stanza, the call to worship. Notice, for example, the words a new song. It's the way it begins. Sing to the Lord a new song. What does that mean?

Well, when we come across words like that, a new song, we tend to think that somehow, what we have here is a new musical composition. Because that's the way we think. We are always so concerned with ourselves that if we talk about something new, we think of it as something new that we have done. A new Psalm that we have written, a new poem that we've composed, a new piece of music or something.

I think most of the commentators are right at this point when they suggest that that's not what's in the mind of the Psalmist at all, simply because the Psalmist is not thinking about himself the way we so customarily think about ourselves. He's thinking about the Lord. And so when he says, let's sing a new song, what he has in mind is that God has done some new thing.

The reason you sing a new song is in praise of the new actions of God. It's not so much that the Psalm is new as that God has acted in a powerful way. Now, what he has done on this occasion, of course, is to bless the people by the coming of the ark to Jerusalem.

That was a new thing. God, as it were, is now setting up his earthly capital in earthly Jerusalem, and he's going to rule the world from Zion. Now, we know that was actually in an imperfect sense. He didn't even rule his own people well because they were rebellious all the time, and eventually he visited them in judgment.

But that's the symbolism of it. And so the new song is called for on that occasion. You know, we come to this from a later period in church history, and we have the whole Bible before us. And when we read those words, a new song, we can't help, at least if we know the Bible at all, thinking of that new song that appears in the book of Revelation.

In the fifth chapter of Revelation, we're told that the four living creatures and the 24 elders before the throne sing a new song to God and to the Lamb, and it goes like this: "You are worthy to take the scroll and to open its seals because you were slain and with your blood you purchased men for God from every tribe and language and people and nation."

"You have made them to be a kingdom and priest to serve our God, and they will reign on the earth." Now, the glorious new thing there is the atonement. And the new song is an acknowledgment of the atonement and praising God for it. You see how that operates.

It may be, I don't know whether this is certain or not, but it may be that John, the author of Revelation, was even thinking of Psalm 96 when he put down those words because the emphasis in Revelation is upon the universal reign of Christ, which is exactly what Psalm 96 is talking about, the universal reign of God.

Well, one more thing about this call to worship before we go on. And that is the declaration of God's glory among the nations follows upon praising him. In other words, it's a way of saying that the Psalm is teaching that worship should never be merely a private thing, that is between ourselves and God only, but rather, as we worship God, we should at the same time be concerned and follow it up by declaring the glories of that God to the nations, which in our case are our neighbors and the people we work with and other members of our family, anybody who doesn't yet know God.

You see, that's a characteristic of Christians. True Christianity, it's not a private thing in the exclusive sense. It's private in the sense that we do have to trust God ourselves, and he's concerned with our personal growth and all of that. But we have become excessively individualistic in our time.

And true Christianity is something that says, yes, I am rejoicing in God. It's a pleasure, a joy, a responsibility for me to praise him, but I want other people to praise him too. And so we're happiest when we get together with a group of his people and together in a mighty way sing his praises. That's what the Psalmist is asking us to do.

Now, the second stanza talks about the King's glory. And he's explaining to us that this is why God is worthy of praise. He's to be feared above all gods because he's glorious.

Splendor and majesty are before him, strength and glory are in his sanctuary. One of the things some of the writers talk about is this reference to the gods in verse four. He is to be feared above all gods, and they spend a lot of time trying to figure out whether the Psalmist actually thought about the gods of the heathen as being real gods or not.

It seems to me that's a lot of wasted time because the very next line says that the gods of the nations are idols, and an idol in Hebrew means a no-thing. It's a nothing. That's what an idol is. And so what the Psalmist is saying is he should be feared above all the gods because the gods are really nothing.

If you really understand what the gods of the heathen are, you know that they're nothing at all. Actually, there's a very interesting pun or play on words in this stanza because in the Hebrew language, the word for gods is Elohim, and the word for idol is Elelim. Sounds very much alike.

So what the author is really saying is that the Elohim of the Gentiles are actually Elelim. Their gods are really no gods. They're absolutely nothing. Now, that occurs in two classic passages of Isaiah, and it's one of the reasons why some think this must be later and somehow be linked with Isaiah or maybe it was written in Isaiah's religious circle there in Jerusalem, sort of toward the end of the Southern Kingdom.

In Isaiah 44, verses 9 through 20, Isaiah makes fun of these no-gods. And he does it in an interesting way. He says, you know, here's the way these gods are made. You've got a workman who cuts down a tree, and he brings part of it home, a block of wood, and he splits it in half, and he takes one half and he carves it into an idol, and then the other half he breaks up into little pieces, he makes a fire with it, and he cooks his supper. And then when he's finished eating his supper, he bows down before the idol.

He says, is there anything more ridiculous than that? Or again, in the 41st chapter, he challenges these idols to make their case in what I think is really classic writing. He's quoting God, and it goes like this: "Present your case," says the Lord. "Set forth your argument," says Jacob's King. "Bring in your idols to tell us what's going to happen."

He wants the idols to prophesy a little bit. "Tell us what the former things were so that we may consider them and know the final outcome, or declare to us the things that are to come. Tell us what the future holds, so that we may know that you really are gods. Do something. Whether good or bad, so that we will be dismayed and filled with fear."

And then there's a big pause, you see. He's challenging them to do something. Nothing at all happens. They don't say a word. And then he concludes, "You're less than nothing, and your words are utterly worthless, and he who chooses you is detestable."

Now, Paul says the same thing in 1 Corinthians. "We know that an idol is nothing at all in the world and that there is no God but one."

Now, that's a very important point, and it's worth drawing it out. It's a way of saying that this is a repudiation of all the world's religions.

That's a very unpopular idea today, where we are under pressure to be politically correct in our speech. What that really means is you can't assert anything, because if you assert anything that is true, by its very nature, it's a denial of the contrary. And because there's always somebody who affirms the contrary, what you are is denying their possession of the truth. Which, of course, is absolutely right.

But we're not supposed to do that today because it's a relativistic age and all things are supposed to be equally valid. And so you can say, this is an aspect of truth that I see, but, of course, your aspect is perfectly valid too, even though it's the utter contradiction of what it is that I'm affirming.

You see, biblical religion doesn't allow us to do that. It may be unpopular, and it may get much more unpopular yet. There have been occasions for persecution of the people of God down through history because they wouldn't back off from authoritative and absolute assertions.

But you see, if this is true, if what it's saying here in the Psalm is right, there is one God and one God only, and any other God is a no-god. Not even a false god, not even a mistaken god, but a no-god at all.

And so when we praise God, the Psalmist is saying, the only way you're going to do that is if you worship the God of the Bible exclusively. If you're worshiping any other God than the God of the Bible and doing that exclusively, you are not really worshiping.

And I could put it in terms of those who consider themselves Christians, you are not a Christian. You see, it has to be God alone.

Well, let's go to the next stanza. Kidner titles this, the King's due. There's a connection here with Psalm 29. The first verses are the same as verse seven, and the first lines of verses eight and nine of Psalm 96. Or if I could put it the other way, Psalm 96 borrows verses one and two of Psalm 29, but then it adds two lines. These lines about bringing an offering and trembling before God.

But now if we eliminate the additions, there is one major change. And that is Psalm 29 calls upon the angels to worship God. It says, "Worship him, oh mighty ones," while here the appeal is to the family of nations. It says, "Ascribe to the Lord, oh family of nations, glory and strength, worship him, give him the glory that's his due."

Now, that's important because in view of what's going to be said in the last stanza, this is looking beyond Israel to the whole world. And already in this stanza, it's saying we want all people and all nations to come to know God.

Now what the stanza says is that we are to worship the Lord because glory is due him. Now, to glorify him is to worship him, so it's a way of saying, God deserves our worship.

Glory is a difficult word to define. We've looked at it in different ways as we've made our way through the Salter. I pointed out several studies ago when we came to the Hebrew word for worship, that the Hebrew word for worship doesn't really mean what the English word does if you consider it in terms of its etymology.

The English word worship means to ascribe worth to God. That's what worship means. And the Hebrew word actually means to prostrate yourself before God. But although I made that point earlier because we were looking at the Hebrew word, when we get to this passage, it's very clear that worship also involves ascribing God glory or pointing out his worth.

It's interesting that the right idea is found in three important words in three different languages. It's there in the Hebrew, in a different word, Kabod, which means glory. And also in the Greek word, Doxa, which means glory, and in our word glory or worship.

Now, let's look at each of those. The Hebrew word, Kabod, really has at its root the idea of weight or weightiness. It's what makes something impressive. Even our word impressive means to press down and has the idea of weight. And so if an individual is glorious, it's because he's impressive.

A king is glorious because you're impressed when you come face to face with a king, and the same thing is true of God in the ultimate and exalted sense. When you become aware of God, you bow in awe before him because he's, he's weighty, you see, there's, there's weight there, worth.

The word in Greek, Doxa, for glory, comes from a verb, Dekao, which in the very early stages of the Greek language, meant to appear or to seem. It's the way an object struck the observer. And so in time, the noun that came from that verb, Doxa, meant the way a thing appears to you, or the opinion that you have of it.

Now, at that point, it could be either a good opinion or a bad opinion, but eventually it came to mean only a good opinion. And so when you had a good opinion of someone, you glorified them. You talked about them a lot. You said, isn't so and so wonderful? You talked about the king, isn't the king glorious? And above all, when you talk of God.

Now, that's the way the word is used of God often in the Old Testament, "Who is the King of glory? The Lord Almighty. He's the King of glory." And you see, that's the way it comes to us. Now, when we talk about worship, that's exactly what we're doing.

Because the English word is to ascribe worth to God or to praise God or to glorify God. The three ideas are the same. And if you say, well, why should we do that? The answer here is because it's due to God, because of who he is and because of what he's done.

You see, if there's one God and one God only, and all the idols and gods of the world are as nothing. And if this God is the creator, as he must be, and if he is also the redeemer, which we know him to be, especially in Jesus Christ, then above all, he should receive glory from us.

Let me say that there's one other idea about worship in this stanza that we shouldn't miss. Notice, after it's talking about ascribing to the Lord glory, it mentions that three times. It's a parallel to what you have in the first stanza, three times there sing, three times here ascribe. But then it says, "bring an offering and come into his courts and worship the Lord in the beauty of holiness."

It's describing our worship as something that we give to God, rather than something that we get from him. You see how important that is in terms of what you and I normally think of as worship today.

Why do people come to church? To worship. Well, if you ask them about it, they'd say, well, we become to get taught, so we learn things that we don't know before, and there's nothing wrong with that. And also, we come to get things from God because we pray and we ask him to give us what we need.

And, of course, nothing wrong with that. The Lord's Prayer itself tells us that we're to pray for the forgiveness of our sins, and our daily bread, and not to be led into temptation, and that sort of thing. But you see, worship itself, according to this and other key passages in the Bible, is not our coming to God to get from God, but our coming to give something to God.

And what we do is come and give God praise. We worship him. We say, our God is a glorious God. We want you to hear this, Lord. We believe that, and we want to praise you before the world. That is something you don't hear an awful lot of today, but it's something we need all the time.

Well, this last stanza. We've talked about the King's glory and the King's due. Here, the Psalmist is talking about the King's coming.

One of the commentators puts verse 10 with the previous stanza because those are all imperatives there, and verse 10 is another one, "Say among the nations, the Lord reigns." But it seems to me that isn't right. Here we really do begin to talk about something new, and that is the reign of God in justice.

Even more than that, I would say verse 10 deserves virtually to stand by itself as the very theme of the Psalm, if not this whole block of Psalms that have to do with God as King. "Say among the nations, the Lord reigns. The world is firmly established, it cannot be moved, he will judge the people with equity."

Now, the verses that follow are really a comment on that, the reign of God. Well, let's ask a question. What kind of a reign is this? How does God reign? We can understand him reigning in the sense that he controls the laws of nature because they don't vary.

But how about this unruly, wicked, sinful, violent world in which we live? Is God really reigning there? Well, the answer of the Psalm is that God reigns in two senses. He reigns first of all, in the sense that he holds the evil in check and also intervenes in history to judge evil from time to time.

And we see that. And secondly, he also rules the nations in the sense that in a future day, he's going to return in glory and put down all evil forever.

Let's just back up and look at the first sense of that, that God rules in history in the sense that he restrains evil, keeping it from becoming as evil as it could possibly become, and also intervenes in history to judge evil from time to time.

It's a law of history noted by historians that nations and empires will exalt themselves in their own glory and then are brought back down. Nations rise and nations fall. Hubris, arrogance, is the fatal flaw, and they succumb one after the other to their own unrighteousness.

We've seen a great example of that in recent years in the way communism collapsed in Eastern Europe after 40, 50, 60 or 70 years of domination over the lives and thinking of the people. What has not been told us in the secular press is the way this was a response by God to the heartfelt, genuine, and suffering prayers of his people.

When you think of what happened in Poland, it was a response to the spiritual strength of the Polish people, which was in large measure tied to that of the Roman Catholic Church. The Pope is a great hero and a model there in Poland. The strength of the Solidarity movement came from that. If you think about it in Germany, well, you have the story of what happened in Leipzig.

There was a church there in Leipzig, the St. Nikolai Church, in which in the early 1980s, the pastor decided that what they really needed was a prayer meeting to pray for change. And so they began to pray, and they only had a handful at the time, but that began to grow, and pretty soon on a weekly basis, they had hundreds, and then eventually they had thousands of people meeting to pray for God to intervene, bring back freedom, and establish godliness in Germany.

And news of that eventually spread to Berlin. The same thing happened down there, and the result was that these people on the 9th of November in that fatal year, 1989, tore down the Berlin Wall. You see, it was a religious movement.

Even more striking is what happened in Romania. The movement began in the town of Timisoara, where there was a Baptist pastor, a Reformed pastor, whose name was Laszlo Tokes, who was preaching so effectively that the authorities decided they couldn't allow it to continue, and they sent the police to arrest him.

Well, the members of the congregation found out what was happening, and they surrounded the house, and there was a standoff. The police didn't have authority to break through and arrest the members of the congregation. So there was a standoff, and while there was the standoff, the numbers began to grow, and eventually the handful became hundreds and thousands, and then eventually when there were thousands of thousands, they moved en masse to the great square there in the city of Timisoara, and they held a great demonstration. It was in December of that year.

And there was a young man whose name was Daniel Garva, part of the crowd. He got the idea of turning it into a spiritual demonstration by the use of candles. So he went around to all the shops, and he gathered up the candles, he passed them out to the people of the crowd. And then he lit his candle, and when his candle was lit, they used that to light other candles. And eventually, the light spread at night in this great demonstration in the central square of Timisoara. And it became a symbol of the light of the gospel and freedom coming to the whole land.

The police eventually were reinforced by the army, and the army finally received orders to shoot, and they began to fire on the demonstrators. In the first volley, this young man was walking along with his girlfriend, she was killed.

The second volley, he was hit in the leg, he was taken to a hospital where his leg was amputated. And his pastor, this time a Baptist pastor, came to see him, was trying to console him, and this young man, Daniel Garva, said, no, no, don't, don't sympathize with me. I'm happy. I lost a leg, but I lit the first light.

You see how God works through his people and can bring about changes. There's a reporter, his name is Bud Boltman, who was also a producer and a writer for CNN, who has written a book called Revolution by Candlestick. He was there in Leipzig.

And he was commenting on the failure of the secular press to see what was going on. He said, and I'm quoting, "We in the media watched in astonishment as the walls of totalitarianism came crashing down. But in the rush to cover the cataclysmic events, the story behind the story was overlooked. We trained our cameras on hundreds of thousands of people praying for freedom, votive candles in hand, and yet we missed the transcendent dimension, the explicitly spiritual and religious character of the story."

"We looked right at it and we could not see it." You see, God reigns. That's what they were singing, by the way, in that demonstration in the square at Timisoara. They weren't singing, we want our rights. That's what we sing here. That's how we do our protest. They were singing, God lives, God lives, God lives.

And when they talked about it afterwards, they said, don't talk about it as a revolution. Talk about it as a revival. Well, wonderful as that may be, it's still only partial, isn't it?

It may be that the wall came down, and particularly corrupt governments were overthrown, but the world is still filled with corrupt governments. Our own included. There's still sin, still wickedness, still violence, still wrath.

And so we look forward as the Psalmist does, not forgetting the blessings that we have, but nevertheless, looking forward to what is to come. And that day when we will sing before the Lord, who is yet coming to judge the earth and to rule the world in righteousness.

The wonderful thing about that is the way the Psalmist rejoiced in that day, the coming of the Lord to rule in righteousness and execute judgment. We tend to think of judgment as a negative thing. They thought of judgment as a positive thing because it meant that the righteous judge would put down evil.

And that's the day we should be looking for as well. One day, you know, we're going to be there with that great group of saints gathered in heaven, whose song is recorded for us in Revelation 19. And that song will be our song as well. Babylon, great mystery, Babylon is overthrown. The saints are rejoicing in that, and they sing, "Hallelujah for our Lord God Almighty reigns."

And then they say, "Let's rejoice and be glad and give him the glory." If we're going to be doing that one day, let's do it now. And let's let the world know that this is the God we serve, the King of kings and the Lord of lords, and he does and will reign. Hallelujah. Let's pray.

Our Father, we're thankful for this Psalm and the way it approaches worship. We are so self-centered. We have our minds so much on our own needs and our own desires that we often come, and we never think of you at all.

And here you are, the great God, who has created us, who has redeemed us, who rules history and who is coming again one day in final judgment. Our Father, help us to see the big picture, which the pundants of the world overlook, and not only see it but praise you for it and do it openly before the world and with great joy. In Jesus' name, Amen.

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