The Pulpit Commentary
O sing unto the Lord a new song (comp. Psa_33:3; Psa_98:1; Psa_144:9; Psa_149:1; Isa_42:10). This clause does not occur in 1Ch_16:1-43. It seems to belong to the second recension of the psalm, when it was recast to suit some "new" occasion. Sing unto the Lord, all the earth. So in Isa_42:10, "Sing unto the Lord a new song, his praise from the end of the earth." The psalmist at once makes known his "universalism" by calling on the whole earth to join in his song of praise (comp. Psa_66:1, Psa_66:4). This psalm has been well called "a missionary hymn for all ages."

The Pulpit Commentary
Sing unto the Lord, bless his Name (cf. Psa_100:4; Psa_145:1, Psa_145:10, Psa_145:21, etc.). Show forth his salvation from day to day; or, publish his salvation (εὐαγγελίζεσθε, LXX.); i.e. "make it known"—"spread the good tidings."

The Pulpit Commentary
Declare his glory among the heathen. Publish God's praise, not only in Israel, but to the ends of the earth. Let all mankind hear the joyful news (comp. Psa_2:8; Psa_47:1, Psa_47:8; Psa_138:4). His wonders among all people; rather, among all the peoples; i.e. "all the nations of the earth" (see Psa_96:7).

The Pulpit Commentary
For the Lord is great (comp. Psa_95:3), and greatly to be praised. Whatever is "great" excites our admiration, and naturally calls forth our praise. God's greatness is such that he needs to be "greatly praised." He is to be feared above all gods (comp. Psa_95:3, and the comment ad loc.).

The Pulpit Commentary
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)!

The Pulpit Commentary
Honour and majesty are before him. Another paronomasia—hod ve-hadar. Dr. Kay translates, "grandeur and majesty;" Professor Cheyne, "glory and grandeur." Strength and beauty are in his sanctuary. The original phrase used seems to have been, "Strength and gladness are in his place" (1Ch_16:27)—terms suiting the simplicity of David's time. When the psalms came to be used in the temple service, loftier language was more fitting. The whole passage has probable reference to the glory of God as seated between the cherubim in the first temple.

The Pulpit Commentary
Give unto the Lord, O ye kindreds of the people; rather, O ye fatuities of the peoples. A renewed appeal to the heathen to join in the song of praise (comp. Psa_96:1). Give unto the Lord glory and strength. "Give" must be understood in the sense of "ascribe" (see Professor Cheyne's translation, and compare the Prayer book Version). Both this and the next verse are echoes of Psa_29:1, Psa_29:2.

The Pulpit Commentary
Give unto the Lord the glory due unto his Name; literally, the glory of his Name. Bring an. offering, and come into his courts. The parallel expression in 1Ch_16:29 is, "Come before him." "Courts" would be inappropriate until the temple was built. (For the bringing of "an offering" (minchah) by the Gentiles, see Mal_1:11.)

The Pulpit Commentary
O worship the Lord in the beauty of holiness. This is generally explained as "holiday attire." or "in vestments suited to holy service," but may include, besides vestments, the other material accessories of Divine worship. Fear before him, all the earth; or, tremble before him (comp. Psa_97:4). The fear of God is constantly inculcated by the psalmists, not only as "the beginning of wisdom" (Psa_111:10), but as required of every man during his whole life (Psa_19:9; Psa_34:9; Psa_40:3; Psa_64:9; Psa_86:11; Psa_119:63, etc.).

The Pulpit Commentary
Say among the heathen that the Lord reigneth (comp. Psa_93:1; Psa_97:1; Psa_99:1). The world also shall be established that it shall not be moved. When God takes his throne, and manifestly reigns, the earth is at once "established," settled, placed on a firm footing (see the comment on Psa_93:1, where exactly the same words occur). He shall judge the people righteously (comp. Psa_96:13). God, the Deliverer of old time (Psa_96:3, Psa_96:4), God, the King of the whole earth (Psa_96:10), is also God the Judge, who gives sentence on the "peoples" with equity.

The Pulpit Commentary
Let the heavens rejoice, and let the earth be glad. "An appeal for the sympathy of nature" (Cheyne); comp. Isa_44:23; Jer_51:48. If the final coming of Messiah's kingdom be the event alluded to in Jer_51:10, as is quite possible, the calling on heaven and earth to rejoice may indicate a real renovation of the material universe, such as to bring it into harmony with the newly established spiritual conditions of the period (comp. Isa_65:17-25; Rev_21:1-4). Lot the sea roar, and the fulness thereof (comp. Psa_98:7). The sea is to show its joy by raising its voice, and "roaring," or "thundering."

The Pulpit Commentary
Let the field be joyful; i.e. "the cultivated ground." And all that is therein. Its vines, its olives, its other fruits, and its harvests. Then shall all the trees of the wood rejoice before the Lord. Lebanon and Bashan shall rejoice equally with Carmel and Sharon. The whole earth shall "break forth into singing" (see Isa_44:23).

The Pulpit Commentary
For he cometh, for he cometh to judge the earth (see above, Psa_96:10). This is given as the reason for the burst of joy. God's coming to judgment is the establishment of moral order in the place of moral disorder upon the earth, and the inauguration of a reign of love, peace, and happiness (comp. Isa_65:18-25). He shall judge the world with righteousness (see above, Psa_96:10, and comp. Psa_9:8). The judgment which the psalmist has specially in view is, "not a retributive, but a gracious judging, by which controversies are adjusted and prevented, and the law of love introduced into the life of the people" (Hengstenberg). And the people with his truth; rather, the peoples; i.e. all the nations on the face of the earth.