Let the heavens be glad and the earth rejoice; let the sea resound, and all that fills it. Let the heavens rejoiceThe phrase "Let the heavens rejoice" calls upon the celestial realm to express joy and celebration. In the Hebrew context, the word for "heavens" is "שָׁמַיִם" (shamayim), which often refers to the sky or the abode of God. This invocation for the heavens to rejoice signifies a cosmic acknowledgment of God's sovereignty and glory. The heavens, as part of God's creation, are called to participate in the worship and celebration of the Creator. This reflects the biblical theme that all creation is involved in the praise of God, as seen in other scriptures like Psalm 19:1, "The heavens declare the glory of God." let the earth be glad
The phrase "let the earth be glad" extends the call to joy to the terrestrial realm. The Hebrew word for "earth" is "אֶרֶץ" (eretz), which encompasses the land and all its inhabitants. This phrase emphasizes the inclusivity of God's creation in the act of worship. The earth's gladness is a response to God's righteous rule and the establishment of His kingdom. Historically, this reflects the biblical understanding that the earth is the Lord's and everything in it (Psalm 24:1), and it is fitting for the earth to respond with gladness to its Creator. let the sea resound
"Let the sea resound" invites the vast and powerful oceans to join in the chorus of praise. The Hebrew word "יָם" (yam) for "sea" often symbolizes chaos and mystery, yet here it is called to resound in harmony with God's creation. The sea's resounding is a metaphor for the overwhelming and majestic praise that is due to God. This imagery is consistent with other biblical passages where the sea is personified as a participant in God's praise, such as in Psalm 98:7, "Let the sea resound, and all that fills it." and all that fills it
The phrase "and all that fills it" encompasses every creature and element within the sea. This highlights the comprehensive nature of the call to worship, where every part of creation, from the smallest fish to the largest sea creature, is included in the act of glorifying God. The Hebrew word "מְלוֹא" (melo) suggests fullness or abundance, indicating that nothing is excluded from this divine celebration. This reflects the biblical theme of the interconnectedness of creation and its unified purpose to honor God. Persons / Places / Events 1. HeavensIn biblical terms, the heavens often refer to the sky or the celestial realm, representing God's creation and His dwelling place. 2. EarthThe earth is the physical world created by God, inhabited by humans and all living creatures. 3. SeaThe sea is a significant part of God's creation, often symbolizing vastness and power, and is home to countless creatures. 4. CreationThis verse calls upon all of creation to express joy and praise, highlighting the interconnectedness of all created things in worshiping God. 5. PsalmistThe author of the psalm, traditionally believed to be David, who calls for universal praise to God. Teaching Points Universal PraiseAll of creation is called to worship God, reminding us that praise is not limited to humans but is a cosmic activity. Joy in CreationThe joy of the heavens, earth, and sea reflects the joy we should have in our relationship with God. We are part of a larger symphony of praise. God's SovereigntyRecognizing God's sovereignty over all creation should lead us to trust and worship Him, knowing He is in control of the universe. Environmental StewardshipAs stewards of God's creation, we should care for the earth and sea, ensuring they can continue to resound with praise. Anticipation of RedemptionThis verse foreshadows the ultimate redemption of creation, where all things will be restored to their intended purpose of glorifying God. Bible Study Questions 1. How does the call for the heavens, earth, and sea to rejoice in Psalm 96:11 influence your understanding of worship? 2. In what ways can you join creation in praising God in your daily life? 3. How does recognizing God's sovereignty over creation impact your trust in Him during difficult times? 4. What practical steps can you take to care for the environment as part of your worship to God? 5. How does the theme of universal praise in Psalm 96:11 connect with the vision of worship in Revelation 5:13, and what does this mean for your personal worship? Connections to Other Scriptures Genesis 1The creation account where God creates the heavens, the earth, and the sea, establishing the foundation for their praise. Psalm 19:1This verse speaks of the heavens declaring the glory of God, connecting to the theme of creation praising its Creator. Isaiah 55:12This passage describes creation rejoicing, similar to the call in Psalm 96:11 for the earth and sea to express joy. Revelation 5:13This verse envisions all creation praising God, echoing the universal call to worship found in Psalm 96:11. People PsalmistPlaces JerusalemTopics Contains, Fills, Fullness, Fulness, Glad, Heavens, Joy, Joyful, Rejoice, Resound, Roar, Thereof, Thundering, WatersDictionary of Bible Themes Psalm 96:10-11 4114 angels, and praise Psalm 96:10-13 1075 God, justice of Psalm 96:11-13 1110 God, present everywhere
8287 joy, experience Library Psalm Xcvi. 1, 2
Psalm xcvi. 1, 2. Sing a new song unto the Lord; His mercies, every morning new, His truth and faithfulness record; Give to our God the glory due. God is the Lord; around His throne In heaven, adoring seraphim, And ransom'd saints, ascribe alone All power, might, majesty, to Hiin. On earth His church impregnable, Built on the rock of ages, stands, And yet, against the gates of hell, Shall send salvation through all lands. Thou, by whose word the worlds were made, In wisdom and in goodness framed, …
James Montgomery—Sacred Poems and HymnsLetter Xlii to the Illustrious Youth, Geoffrey De Perrone, and his Comrades.
To the Illustrious Youth, Geoffrey de Perrone, and His Comrades. He pronounces the youths noble because they purpose to lead the religious life, and exhorts them to perseverance. To his beloved sons, Geoffrey and his companions, Bernard, called Abbot of Clairvaux, wishes the spirit of counsel and strength. 1. The news of your conversion that has got abroad is edifying many, nay, is making glad the whole Church of God, so that The heavens rejoice and the earth is glad (Ps. xcvi. 11), and every tongue …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Therefore Go On, Saints of God, Boys and Girls...
27. Therefore go on, Saints of God, boys and girls, males and females, unmarried men, and women; go on and persevere unto the end. Praise more sweetly the Lord, Whom ye think on more richly: hope more happily in Him, Whom ye serve more instantly: love more ardently Him, whom ye please more attentively. With loins girded, and lamps burning, wait for the Lord, when He cometh from the marriage. [2075] Ye shall bring unto the marriage of the Lamb a new song, which ye shall sing on your harps. Not surely …
St. Augustine—Of Holy Virginity. A Letter from Origen to Africanus.
Origen to Africanus, a beloved brother in God the Father, through Jesus Christ, His holy Child, greeting. Your letter, from which I learn what you think of the Susanna in the Book of Daniel, which is used in the Churches, although apparently somewhat short, presents in its few words many problems, each of which demands no common treatment, but such as oversteps the character of a letter, and reaches the limits of a discourse. [3028] And I, when I consider, as best I can, the measure of my intellect, …
Origen—Origen's Letters Period iii. The Dissolution of the Imperial State Church and the Transition to the Middle Ages: from the Beginning of the Sixth Century to the Latter Part of the Eighth
The third period of the ancient Church under the Christian Empire begins with the accession of Justin I (518-527), and the end of the first schism between Rome and Constantinople (519). The termination of the period is not so clearly marked. By the middle and latter part of the eighth century, however, the imperial Church has ceased to exist in its original conception. The Church in the East has become, in great part, a group of national schismatic churches under Moslem rulers, and only the largest …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History Hiram, the Inspired Artificer
BY REV. W. J. TOWNSEND, D.D. The Temple of Solomon was the crown of art in the old world. There were temples on a larger scale, and of more massive construction, but the enormous masses of masonry of the oldest nations were not comparable with the artistic grace, the luxurious adornments, and the harmonious proportions of this glorious House of God. David had laid up money and material for the great work, but he was not permitted to carry it out. He was a man of war, and blood-stained hands were …
George Milligan—Men of the Bible; Some Lesser-Known Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity. The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The History of the Psalter
[Sidenote: Nature of the Psalter] Corresponding to the book of Proverbs, itself a select library containing Israel's best gnomic literature, is the Psalter, the compendium of the nation's lyrical songs and hymns and prayers. It is the record of the soul experiences of the race. Its language is that of the heart, and its thoughts of common interest to worshipful humanity. It reflects almost every phase of religious feeling: penitence, doubt, remorse, confession, fear, faith, hope, adoration, and …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 96:11 NIVPsalm 96:11 NLTPsalm 96:11 ESVPsalm 96:11 NASBPsalm 96:11 KJV
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