المزامير ٩٥:٣

The adorableness of God receives a threefold confirmation: He is exalted above all gods as King, above all things as Creator, and above His people as Shepherd and Leader. אלהים (gods) here, as in Psa 96:4., Psa 97:7, Psa 97:9, and frequently, are the powers of the natural world and of the world of men, which the Gentiles deify and call kings (as Moloch Molech, the deified fire), which, however, all stand under the lordship of Jahve, who is infinitely exalted above everything that is otherwise called god (Psa 96:4; Psa 97:9). The supposition that תּועפות הרים denotes the pit-works (μέταλλα) of the mountains (Bφttcher), is at once improbable, because to all appearance it is intended to be the antithesis to מחקרי־ארץ, the shafts of the earth. The derivation from ועף (יעף), κάμνειν, κοπιᾶν, also does not suit תועפות in Num 23:22; Num 24:8, for "fatigues" and "indefatigableness" are notions that lie very wide apart. The כּסף תּועפות of Job 22:25 might more readily be explained according to this "silver of fatigues," i.e., silver that the fatiguing labour of mining brings to light, and תועפות הרים in the passage before us, with Gussetius, Geier, and Hengstenberg: cacumina montium quia defatigantur qui eo ascendunt, prop. ascendings = summits of the mountains, after which כסף תועפות, Job 22:25, might also signify "silver of the mountain-heights." But the lxx, which renders δόξα in the passages in Numbers and τὰ ὕψη τῶν ὀρέων in the passage before us, leads one to a more correct track. The verb יעף (ועף), transposed from יפע (ופע), goes back to the root יף, וף, to stand forth, tower above, to be high, according to which תועפות = תופעות signifies eminentiae, i.e., towerings = summits, or prominences = high (the highest) perfection (vid., on Job 22:25). In the passage b…

For the expounding of this psalm we may borrow a great deal of light from the apostle's discourse, Heb. 3 and 4, where it appears both to have been penned by David and to have been calculated for the days of the Messiah; for it is there said expressly (Heb 4:7) that the day here spoken of (Psa 95:7) is to be understood of the gospel day, in which God speaks to us by his Son in a voice which we are concerned to hear, and proposes to us a rest besides that of Canaan. In singing psalms it is intended, I. That we should "make melody unto the Lord;" this we are here excited to do, and assisted in doing, being called upon to praise God (Psa 95:1, Psa 95:2) as a great God (Psa 95:3-5) and as our gracious benefactor (Psa 95:6, Psa 95:7). II. That we should teach and admonish ourselves and one another; and we are here taught and warned to hear God's voice (Psa 95:7), and not to harden our hearts, as the Israelites in the wilderness did (Psa 95:8, Psa 95:9), lest we fall under God's wrath and fall short of his rest, as they did (Psa 95:10, Psa 95:11). This psalm must be sung with a holy reverence of God's majesty and a dread of his justice, with a desire to please him and a fear to offend him.

95:3-5 The Lord is the great King over the whole universe. 95:3 above all gods: The psalmist refutes idolatry and paganism (96:4-6; 135:15-18; see also Isa 46:5-7).