Psalms 96:5

Psa 96:5 For all the gods of the nations [are] idols: but the LORD made the heavens.

Ver. 5. For all the gods, &c.] Deunculi, deastri, those petty gods, those dunghill deities of the heathens, are nullities; indeed, they are devils, and those idols were their receptacles, and, as it were, their bodies, from whence in some places they gave oracles; but were silenced at Christ’s coming in the flesh, to the great amazement of their superstitious worshippers.

But the Lord made the heavens] With singular artifice, Heb 11:10, using παση σοφιας μηχανη, every engine of wisdom (Clem. Alex. Paid. l. 1. c. 9).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ver. 5. For all the gods of the nations are idols. Mere images of wood and stone, vanities, nothings.

But the Lord made the heavens. The reality of his Godhead is proved by his works, and foremost among these the psalmist mentions that matchless piece of architecture which casts its arch over every man's head, whose lamps are the light of all mankind, whose rains and dew fall upon the fields of every people, and whence the Lord in voice of thunder is heard speaking to every creature. The idol gods have no existence, but our God is the author of all existences; they are mere earthly vanities, while he is not only heavenly, but made the heavens. This is mentioned as an argument for Jehovah's universal praise. Who can be worshipped but he? Since none can rival him, let him be adored alone.

Ver. 5. For all the gods of the nations are idols. Nothings, nonentities, a favourite description of idols in Isaiah's later prophecies. See eg Isa 41:24, and compare Le 19:4 26:1, 1Co 8:4-6 10:19. A less probable etymology of the Hebrew word makes it a diminutive of (la) El, analogous to godlings as an expression of contempt. J. A. Alexander.

Ver. 5. The gods of the nations are idols. Their Elohim are elilim. See 1Ch 16:26. The word elilim occurs in two places in the Psalms, here and Ps 97:7. It is used most frequently by Isaiah, and properly signifies nothings, as St. Paul says, "an idol is nothing." (1Co 8:4.) Chr. Wordsworth.

Ver. 5. The Lord made the heavens. Ps 96:5 is a notandum. What a tribute to astronomy is it that the Lord is so often done homage to as having made the heavens! Let the theology of nature be blended with the theology of consciencea full recognition of the strength and the glory which shine palpably forth in the wonders of creation, with the spiritual offerings of holy worship and holy service. Thomas Chalmers.

Psalms 96:6*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

5. (Psa 96:5) For all the gods of the nations are nothings, and Jehovah the heavens did make. Nothings, nonentities, a favourite description of idols in Isaiah's later prophecies. See e.g. Isa 41:24, and compare Lev 19:4; Lev 26:1, 1Co 8:4-6; 1Co 10:19. A less probable etymology of the Hebrew word makes it a diminutive of El, analogous to godlings, as an expression of contempt. The contrast intended is extreme and absolute. He called the world into existence; they do not even exist themselves. See above, Psa 95:4.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

96:5 The Lord made the heavens, an even greater task than creating the earth. The idols, made by human hands (115:4), created nothing.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, vanities.

Then the idols, or whatsoever made not the heavens, are not God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. All the gods of the nations are idols] אלהי elohey. All those reputed or worshipped as gods among the heathens are אלילים elilim, vanities, emptinesses, things of nought. Instead of being Elohim, they are elilim; they are not only not GOD, but they are nothing." "Jehovah made the heavens." He who is the creator is alone worthy of adoration.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) Idols.—Literally, nothings; Heb., elîlîm, with a play on the word el, God. This plainly shows that by Gods, in Psa_96:4, the heathen deities, and not angels, are meant. (See Note, Psa_95:3.) The LXX. sometimes renders the Hebrew word “idols,” sometimes “vanities,” but here “demons.” Symmachus “nonexistences.”

But the Lord made the heavens.—Nothings could not do that, but only Jehovah.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. For all the gods of the peoples are things of nought [or, idols]; powerless, nay, non-existent. Cp. the argument of Isa_40:18 ff; Isa_44:9 ff.

but the Lord &c.] The appeal to the works of creation as a proof of Jehovah’s power occurs frequently in Isaiah 40-66. See Isa_40:22; Isa_42:5; Isa_44:24.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For all the gods of the nations are idols,.... Or are "nothings" (o), nonentities; such as have not, and never had, any being, at least many of them, but in the fancies of men; and all of them such as have no divinity in them;

an idol is nothing in the world, Co1 8:4,

but the Lord made the heavens; and all the hosts of them, the sun, moon, and stars; these are the curious workmanship of his fingers, and which declare his glory, and show him to be truly and properly God, who is to be feared and worshipped; see Heb 1:10.

(o) "nihila", Tigurine version, Cocceius, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For all the gods of the nations are idols - All the gods worshipped by the people of other lands are mere “idols.” None of them can claim to have a real existence as gods. The word here rendered “idols” is translated by the Septuagint, δαιμόνια daimonia, “demons.” So the Latin Vulgate “daemonia.” The Hebrew word - אליל 'ĕlı̂yl - means properly “of nothing, nought, empty, vain.” See Job 13:4. The meaning here is, that they were mere nothings; they had no real existence; they were the creations of the imagination; they could not in any sense be regarded as what it was pretended they were; they had no claim to reverence and worship as gods. Of most of them it was a fact that they had no existence at all, but were mere creatures of fancy. Of those that did really exist, as the sun, moon, stars, animals, or the spirits of departed people, though it was true that they had an actual existence, yet it was also true that they had no existence “as gods,” or as entitled to worship; and hence, it was also true that the worship offered to them was as vain as that which was offered to mere beings of the imagination. This verse is extracted literally from 1Ch 16:26. The Hebrew is the same.

But the Lord made the heavens - Yahweh created the heavenly hosts, and therefore he is the true God, and is entitled to worship. The power of “creation” - of causing anything to exist where there was nothing before - must pertain to God alone, and is the highest act of Divinity. No pretended pagan god has that power; no man has that power. The true God has reserved the exercise of that power to himself, and has never, in any instance, imparted it to a created being.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Idols; or, nothings, as they are called, 1Co 8:4; 10:19; or, vain things, as the word signifies, and is translated by others. The sense is, Though they have usurped the name and place of the Divine Majesty, yet they have nothing of his nature or power in them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Idols—The name is one of contempt: אלילים(eleeleem,) images, nothings, vanities, in opposition to אלהים, (Eloheem,) God. The former word is a play upon the latter, (by paronomasia;) by altering the letters a little the similarity of sound is retained with a sense satirically opposite. Thus, the heathen gods are called “no gods,” (2Ch_13:9,) in opposition to the true God, (chap. Psa_15:3;) “nothing,” (1Co_8:4,) “vanity,” (Jer_14:22,) and “devils,” from the character and effect of their worship. 1Co_10:19-20; Rev_9:20.

The Lord made the heavens—He is to be judged of by his works. They are his “glory,” his “wonders,” (Psa_96:3,) and the appeal is made to show that the Author of nature and of salvation is one and the same God. Psa_95:4-5

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For all the gods of the nations are idols; rather, vanities, or nothings. In the original there is a play upon the words the elohim of the nations are mere elilim. Elilim is a favourite designation of the heathen gods in Isaiah. Compare the statement of St. Paul, "We know that an idol is nothing in the world". (1Co_8:4) But the Lord made the heavens. That which is nothing can do nothing, can make nothing. How far superior is Jehovah, who "made the heavens"! (comp. Gen_1:1 Isa_42:5 Isa_44:24)

Idolatry.

Thus it was three thousand years ago. Thus, to an extent as astounding as melancholy, it is today. Population of globe estimated at fourteen hundred millions; if so, one thousand millions heathen. Considering the prevalence, permanence, antiquity, of idolatry, that these words and many like these should have been written when and where they were, is no unsubstantial proof of the superhuman authorship, Divine inspiration, of Old Testament Scriptures. History presents no more impressive and significant sight than that of the little nation of Israel, holding a tiny corner of earth not twice the size of Yorkshire, hemmed in by mighty empires and ancient civilizations, often crushed by their irresistible weight; with absolutely no advantage over other peoples in the struggle for life, save their religion; yet maintaining for fifteen centuries their single-handed witness to the foundation-truth of religion, and protest against the perverted faiths of the world.

(1) The causes of idolatry;

(2) its evil;

(3) our duty.

I THE CAUSES OF IDOLATRY. How to account for this terrible and amazing fact the widespread, long continued prevalence of idolatry? No single origin can be historically verified. Worship of forces and forms of nature, of ancestors, of deified heroes, of symbols or personified attributes, of partial and degraded conceptions of the one living God, or fading traditions of his worship, all these have their place in the labyrinth of the history of national faiths. The theory propounded with immense assurance and eclat a generation ago, that fetishism was the parent of polytheism, and the worship of many gods crystallized into the worship of One, has shared the fate of theories which facts are forced or invented to fit, in place of theory being fitted to fact. Degraded superstitions of barbarous nations have the clear marks of being dust and dregs of ruined faiths (most striking illustration in the history of Madagascar, where proverbs still bore witness to God, while idols were bundles of sticks and rags). American Indians (types, according to Sir W. Dawson, of pre-historic men), among remnants of decayed civilization, have preserved the ancient faith in "the Great Spirit." Greece and India bear witness to the fact that the worship of nature preceded that of deities in human shape. In China, where the emperor once a year publicly worships "the God of heaven," and where worship of ancestors is the strongest form of religion, Buddhism, dating only some five centuries B.C. at first a system of atheistic morality has been transformed into idolatry. The two most amazing proofs of the all but irresistible tendency of human nature are found in the history of Israel and the history of Christianity. From the time of Joshua"s successors to the Babylonian Captivity, the incurable propensity of rulers and people to idolatry is scarcely a less striking feature of Israel"s history than the steadfast witness of the prophets and of the faithful remnant against it and on behalf of the truth. Christianity itself, whose glorious message to the heathen was to turn from dumb idols to the living God, became in five centuries so encrusted with the worship of saints, the Virgin, the Host, relics, images, that when Mohammed drew the sword against idolatry, he reckoned Christians among idolaters. What is, then, the explanation? We find in it

(1) man"s need of worship his "feeling after God.

(2) In all which makes men shrink from worshipping the Holy One, who says to his worshippers, "Be ye holy, for I am holy." St. Paul gives the true philosophy of religion. (Rom_1:18-25)

II THE EVIL OF IDOLATRY. People ask Is not this greatly overrated? Does there not lie in the heart of idolatry a craving after God? Is it not better to worship an idol (as a symbol, it may be, of an unseen power) than not to worship at all blind reverence better than none? Answer: Granting this, it does not change the fact that idolatry has death at its root, and death as its fruit. (Jer_2:13) Blind reverence brings no fruit of blessing into life, pardon, love of goodness, strength for duty, comfort in trouble, moral renewal, or spiritual life. To be Godless is to be Christless, hopeless. (Eph_2:12) False substitutes for God do not prepare the heart to know and love him, but harden and close it against his voice. And for the most part idolatry brings the grossest immorality in its train.

III THE DUTY, therefore, of delivering from the curse of blind, false, degrading worship a thousand millions of mankind, and spreading in its place the true knowledge of the ever-living Creator, the Father of spirits, and the glad tidings of reconciliation to him, and life eternal, as his children by faith in Christ Jesus, is one of the noblest, happiest, most imperative, to which Christians are called.

The God of heaven.

This seems to have been the Babylonian name for the God of the Jews. "Lord of heaven;" "King of heaven." It expresses the apprehension gained by the Babylonians. (see Nebuchadnezzar"s acknowledgment, Dan_5:3-7) It intimates that Jehovah, though an all-powerful God, was in no sense a local God, with a limited kingdom and ordinary earthly claims. To call God the "God of heaven" is at least making a beginning towards the realization of him as spiritual.

I GODS OF EARTH. Explain the strictly local and limited area of the kingdoms possessed by idol gods. Bel belonged to Babylon; Ra to Egypt. There were "gods of the hills and gods of the valleys." There were distinct conceptions of, and representations of, Baal for each country and almost for each city. Jealous over their own particular divinity, no missionary idea found place in the ancient world. Nobody wanted to share his god with any one else. (A striking exception to this is found in the proselyting spirit of Jezebel) Curiously, the god of the limited district was conceived as almighty within his limits. Even when the world conquering idea took possession of nations, such as Assyria, Babylonia, Persia, Grecia, Rome, in no case did propagating the religion become a primary inspiration. The conquerors freely left the conquered their local religion. So we can see the force with which the local limitations of the gods took possession of the ancient mind.

II GOD OF HEAVEN. Observe the strong contrast. Jehovah is unlocalized, above earth, and doming all the earth. It is impossible to express, not only the superiority, but also the essential difference, of Jehovah in more brief and succinct terms. Down on earth, a multitude of small spaces, each with a petty deity. Up above, ruling from rim to rim, the one eternal God. The all-hallowing dome is heaven. This was more strikingly apprehended when the prevailing idea was that earth was a flat surface, with the blue heaven fitting to it like the cover of a dish. Work out these points concerning the "God of heaven.

1. His forces are not exclusively material. He does control the material, but he commands the spiritual.

2. His forces are working universally. We can think of no sphere in which we may not find their operation.

3. His forces claim for him universal recognition. See how the Christian revelation has taken this figure for God, and glorified it. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

in his presence

"where he is"

Splendor and majesty are in his presence

The psalmist speaks as if splendor and majesty are people who can stand before a king. AT: "Everyone knows of his splendor and majesty" (See: Personification)

Strength and beauty are in his sanctuary

The words "strength" and "beauty" are metonyms for the ark of the covenant decrees, which is found in the sanctuary. AT: "It is his sanctuary that contains the ark of the covenant decrees" (See: Metonymy)

translationWords

false god

false god

heaven

splendor

majesty

sanctuary

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.