Psalm 95:6
O come, let us worship and bow down: let us kneel before the LORD our maker.
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(6) Worship.—Properly, prostrate ourselves.

Kneel.—The practice of kneeling low in the East, only used in moments of deep humiliation, is first mentioned in 2Chronicles 6:13. It was also Daniel’s practice (Daniel 6:10).

Psalm 95:6. O come, let us worship and bow down — Let us not be backward, then, to comply with this invitation; but let us all, with the lowest prostrations, devoutly adore this great and glorious Being. Let us kneel before the Lord our Maker — With humble reverence, and a holy awe of him; as becomes those who know what an infinite distance there is between us and him, how much we are in danger of his wrath, and in how great need we stand of his mercy. The posture of our bodies, indeed, by itself, profits little; yet certainly it is meet and right they should bear a part in God’s service, and that internal worship should be accompanied and signified by that which is external, or that the reverence, seriousness and humility of our minds, should be manifested by our falling down on our knees before that great Jehovah, who gave us our being, and on whom we are continually dependant for the continuance of it, and for all our blessings.95:1-7 Whenever we come into God's presence, we must come with thanksgiving. The Lord is to be praised; we do not want matter, it were well if we did not want a heart. How great is that God, whose the whole earth is, and the fulness thereof; who directs and disposes of all!, The Lord Jesus, whom we are here taught to praise, is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. To him all power is given, both in heaven and earth. He is our God, and we should praise him. He is our Saviour, and the Author of our blessedness. The gospel church is his flock, Christ is the great and good Shepherd of believers; he sought them when lost, and brought them to his fold.O come, let us worship and bow down - Let us worship him by bowing down; by prostrating ourselves before him. The word here rendered "come" is not the same which is used in Psalm 95:1. Its literal meaning is "come," and it is an earnest exhortation to come and worship. It is not a particle merely calling attention to a subject, but it is an exhortation to approach - to enter - to engage in a thing. The word rendered "worship," means properly to bow down; to incline oneself; and then, to bow or prostrate oneself before anyone in order to do him homage, or reverence. Then it means to bow down before God in the attitude of worship. It would most naturally refer to an entire "prostration" on the ground, which was a common mode of worship; but it would also express adoration in any form. The word rendered "bow down," means properly to bend, to bow, spoken usually of the knees. Isaiah 45:23 : "every knee shall bow." Compare Judges 7:5-6; 1 Kings 8:54; 2 Kings 1:13. The word might be applied, like the former word, to those who bow down with the whole person, or prostrate themselves on the ground. 2 Chronicles 7:3.

Let us kneel before the Lord our Maker - The usual attitude of prayer in the Scriptures. See the notes at Daniel 6:10; compare 2 Chronicles 6:13; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5. All the expressions here employed denote a posture of profound reverence in worship, and the passage is a standing rebuke of all irreverent postures in prayer; of such habits as often prevail in public worship where no change of posture is made in prayer, and where a congregation irreverently sit in the act of professedly worshipping God. People show to their fellowmen the respect indicated by rising up before them: much more should they show respect to God - respect in a posture which will indicate profound reverence, and a deep sense of his presence and majesty. Reverently kneeling or standing "will" indicate this; sitting does not indicate it.

6. come—or, "enter," with solemn forms, as well as hearts.6 O come, let us worship and bow down: let us kneel before the Lord our maker.

7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To-day if ye will hear his voice,

8 Harden not your heart, as in the provocation, and as in the day of temptation in the wilderness:

9 When your fathers tempted me, proved me, and saw my work.

10 Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways:

11 Unto whom I sware in my wrath that they should not enter into my rest.

Psalm 95:6

Here the exhortation to worship is renewed and backed with a motive which, to Israel of old, and to Christians now, is especially powerful; for both the Israel after the flesh and the Israel of faith may be described as the people of his pasture, and by both he is called "our God." "O come, let us worship and bow down." The adoration is to be humble. The "joyful noise" is to be accompanied with lowliest reverence. We are to worship in such style that the bowing down shall indicate that we count ourselves to be as nothing in the presence of the all-glorious Lord. "Let us kneel before the Lord our maker." As suppliants must we come; joyful, but not presumptuous; familiar as children before a father, yet reverential as creatures before their maker. Posture is not everything, yet is it something; prayer is heard when knees cannot bend, but it is seemly that an adoring heart should show its awe by prostrating the body, and bending the knee.

Psalm 95:7

"For he is our God." Here is the master reason for worship. Jehovah has entered into covenant with us, and from all the world beside has chosen us to be his own elect. If others refuse him homage, we at least will render it cheerfully. He is ours, and our God; ours, therefore will we love him; our God, therefore will we worship him. Happy is that man who can sincerely believe that this sentence is true in reference to himself. "And we are the people of his pasture, and the sheep of his hand." As he belongs to us, so do we belong to him. "My Beloved is mine, and I am his." And we are his as the people whom he daily feeds and protects. Our pastures are not ours, but his; we draw all our supplies from his stores. We are his, even as sheep belong to the shepherd, and his hand is our rule, our guidance, our government, our succour, our source of supply. Israel was led through the desert, and we are led through this life by "that great Shepherd of the sheep." The hand which cleft the sea and brought water from the rock is still with us, working equal wonders. Can we refuse to "worship and bow down" when we clearly see that "this God is our God for ever and ever, and will be our guide, even unto death"?

But what is this warning which follows? Alas, it was sorrowfully needed by the Lord's ancient people, and is not one whit the less required by ourselves. The favoured nation grew deaf to their Lord's command, and proved not to be truly his sheep, of whom it is written, "My sheep hear my voice": will this turn out to be our character also? God forbid. "To-day if ye will hear his voice." Dreadful "if" Many would not hear, they put off the claims of love, and provoked their God. "To-day," in the hour of grace, in the day of mercy, we are tried as to whether we have an ear for the voice of our Creator. Nothing is said of to-morrow, "he limiteth a certain day," he presses for immediate attention, for our own sakes he asks instantaneous obedience. Shall we yield it? The Holy Ghost saith "To-day," will we grieve him by delay?

Psalm 95:8

"Harden not your heart." If ye will hear, learn to fear also. The sea and the land obey him, do not prove more obstinate than they!

"Yield to his love who round you now


By which expressions he teacheth that even in gospel times God is to be glorified and worshipped, as well with the members of our bodies, as with the faculties of our souls. O come, let us worship and bow down,.... Before him who is the Rock of our salvation, the great God and great King, the Creator of the ends of the earth, the proper object of all religious worship and adoration: Christ is to be worshipped with every part of external worship under the New Testament dispensation; psalms and songs of praise are to be sung unto him; prayer is to be made unto him; the Gospel is to be preached, and ordinances to be administered, in his name; and likewise with all internal worship, in the exercise of every grace on him, as faith, hope, and love: see Psalm 45:11,

let us kneel before the Lord our Maker; both in a natural and spiritual sense: Christ is the Maker of us as creatures, of our souls and bodies; we have our natural being from him, and are supported in it by him; and he is the Maker of us as new creatures; we are his workmanship, created in him, and by him; and therefore he should be worshipped by us, Ephesians 2:10. Kimchi distinguishes these several gestures, expressed by the different words here used; the first, we render worship, signifies, according to him, the prostration of the whole body on the ground, with the hands and legs stretched out; the second, a bowing of the head, with part of the body; and the third, a bending of the knees on the ground; but though each of these postures and gestures have been, and may be, used in religious worship, yet they seem not so much to design them themselves, and the particular use of them, as worship itself, which is in general intended by them.

O come, let us {d} worship and bow down: let us kneel before the LORD our maker.

(d) By these three words he signifies one thing: meaning that they must wholly give themselves to serve God.

6. Let us offer the lowliest homage expressive of humility and submission to His Will, in contrast to that obstinacy of heart (Psalm 95:8) which was the ruin of our fathers.

our Maker] It is the ‘making’ of Israel into a nation, rather than the creation of individuals, that is meant. Cp. Deuteronomy 32:6; Deuteronomy 32:15; Deuteronomy 32:18; Isaiah 44:2; Isaiah 51:13; Isaiah 54:5; Psalm 100:3; Psalm 149:2.

6, 7. A renewed call to worship Jehovah, on the ground of His relation to Israel.Verse 6. - O come, let us worship and bow down: let us kneel. The outward and visible worship of the body is required of man, no less than the inward and spiritual worship of the soul. Before the Lord our Maker; i.e. "who has made us what we are - created us, redeemed us, taken us to be his people" (comp. Deuteronomy 32:6; Psalm 100:3; Psalm 102:18; Psalm 149:2; Isaiah 29:23; Isaiah 43:21; Isaiah 44:2, etc.). In the sixth strophe the poet confidently expects the inevitable divine retribution for which he has earnestly prayed in the introduction. יחברך is erroneously accounted by many (and by Gesenius too) as fut. Pual equals יחבּרך equals יחבּר עמּך, a vocal contraction together with a giving up of the reduplication in favour of which no example can be advanced. It is fut. Kal equals יחברך, from יחבּר equals יחבּר, with the same regression of the modification of the vowel

(Note: By means of a similar transposition of the vowel as is to be assumed in תּאהבוּ, Proverbs 1:22, it also appears that מדוּבּין equals מוּסבּין (lying upon the table, ἀνακείμενοι) of the Pesach-Haggada has to be explained, which Joseph Kimchi finds so inexplicable that he regards it as a clerical error that has become traditional.)

as in יחנך equals יחנך in Genesis 43:29; Isaiah 30:19 (Hupfeld), but as in verbs primae gutturalis, so also in כּתבם, כּתבם, inflected from כּתב, Ew. ֗251, d. It might be more readily regarded as Poel than as Pual (like תּאכלנוּ, Job 20:26), but the Kal too already signifies to enter into fellowship (Genesis 14:3; Hosea 4:17), therefore (similarly to יגרך, Psalm 5:5) it is: num consociabitur tecum. כּסּא is here the judgment-seat, just as the Arabic cursi directly denotes the tribunal of God (in distinction from Arab. 'l-‛arš, the throne of His majesty). With reference to הוּות vid., on Psalm 5:10. Assuming that חק is a divine statute, we obtain this meaning for עלי־חק: which frameth (i.e., plots and executes) trouble, by making the written divine right into a rightful title for unrighteous conduct, by means of which the innocent are plunged into misfortune. Hitzig renders: contrary to order, after Proverbs 17:26, where, however, על־ישׁר is intended like ἕνεκεν δικαιοσύνης, Matthew 5:10. Olshausen proposes to read יגוּרוּ (Psalm 56:7; Psalm 59:4) instead of יגודּוּ, just as conversely Aben-Ezra in Psalm 56:7 reads יגודּוּ. But גּדד, גּוּד, has the secured signification of scindere, incidere (cf. Arab. jdd, but also chd, supra, p. 255), from which the signification invadere can be easily derived (whence גּדוּד, a breaking in, invasion, an invading host). With reference to דּם נקי vid., Psychology, S. 243 (tr. p. 286): because the blood is the soul, that is said of the blood which applies properly to the person. The subject to יגודו are the seat of corruption (by which a high council consisting of many may be meant, just as much as a princely throne) and its accomplices. Prophetic certainty is expressed in ויהי and ויּשׁב. The figure of God as משׂגּב is Davidic and Korahitic. צוּר מחסּי צוּר is explained from Psalm 18:2. Since השׁיב designates the retribution as a return of guilt incurred in the form of actual punishment, it might be rendered "requite" just as well as "cause to return;" עליהם, however, instead of להם (Psalm 54:7) makes the idea expressed in Psalm 7:17 more natural. On ברעתם Hitzig correctly compares 2 Samuel 14:7; 2 Samuel 3:27. The Psalm closes with an anadiplosis, just as it began with one; and אלהינוּ affirms that the destruction of the persecutor will follow as surely as the church is able to call Jahve its God.

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