Verse-by-Verse Bible Commentary
Psalms 95:11

Bridgeway Bible Commentary

Psalms 95-96 God the creator of the universe

Six psalms, 95 to 100, are grouped so as to form a series for use in temple worship. The first psalm opens by calling people to worship God because he is the saviour (95:1-2), the great God (3), the creator and controller of the universe (4-5), the maker of the human race (6) and, above all, the covenant Lord and shepherd of his people (7). Worship, however, must be joined to obedience. Israel’s experiences in the wilderness show that people might claim to belong to God, but be so complaining, disobedient and stubborn that it is impossible for them to enjoy the inheritance God promised (8-11; cf. Exodus 17:1-7; Numbers 11:1-23; Numbers 20:2-13; Hebrews 3:7-10).

After the worshippers have heeded the warning of the previous psalm and prepared their hearts in a right attitude of worship, they are urged to praise God with further singing. Besides praising him for his great works, they are to proclaim his wonders to others (96:1-3). Idol-gods cannot be known, because they have no life. The living and true God can be known, both through the created universe and through the worship of the sanctuary (4-6). People everywhere should therefore bring him worship, praise and sacrificial offerings (7-9). Because he is Lord of the universe, all creation joins in bringing him praise. Because he is Lord of the world of humankind, he will establish his righteous kingdom on the earth (10-13).

Coffman's Commentaries on the Bible

THE REST OF GOD

“Wherefore I sware in my wrath, That they should not enter into my rest.”

This is no mere reference to the land of Canaan; It refers to the Great Salvation which God has provided for all mankind. Hebrews 4 exhorts all of us to take care that we should enter into that glorious rest. The author of Hebrews’ tying this rest in with the “God’s resting on the seventh day of creation” is one of the most instructive revelations in Holy Writ. The rest of God on the seventh day of creation is a reference to the entire dispensation of God’s dealings with the Adamic race; it also reveals that God’s “principal business” of that whole era is the salvation of people. The implication is that all of the wonderful works of God’s creation (from which he is now resting) are, in some sense, held in abeyance until the sum total of the redeemed from Adam’s race has been achieved.

There remaineth therefore a sabbath rest for the people of God… Let us therefore give diligence to enter into that rest, that no man fall after the same example of (Israel’s) disobedience (Hebrews 4:9; Hebrews 4:11).

Barnes' Notes on the Whole Bible

Unto whom I sware in my wrath - See the notes at Hebrews 3:11.

That they should not enter into my rest - Margin, as in Hebrew, “If they enter into my rest.” The “rest” here referred to was the land of Canaan. They were not permitted to enter there as a place of “rest” after their long and weary wanderings, but died in the wilderness. The meaning is not that none of them were saved (for we must hope that very many of them were brought to the heavenly Canaan), but that they did not come to the promised land. Unbelief shut them out; and this fact is properly made use of here, and in Hebrews 3:0, as furnishing a solemn warning to all not to be unbelieving and rebellious, since the consequence of unbelief and rebellion must be to exclude us from the kingdom of heaven, the true place of “rest.”

Calvin's Commentary on the Bible

11.Wherefore I have sworn in my wrath I see no objection to the relative אשר, asher, being understood in its proper sense and reading — To whom I have sworn. The Greek version, taking it for a mark of similitude, reads, As I have sworn But I think that it may be properly considered as expressing an inference or conclusion; not as if they were then at last deprived of the promised inheritance when they tempted God, but the Psalmist, having spoken, in the name of God, of that obstinacy which they displayed, takes occasion to draw the inference that there was good reason for their being prohibited, with an oath, from entering the land. Proportionally as they multiplied their provocations, it became the more evident that, being incorrigible, they had been justly cut off from God’s rest. ⁽⁶⁹⁾ The meaning would be more clear by reading in the pluperfect tense — I had sworn; for God had already shut them out from the promised inheritance, having foreseen their misconduct; before he thus strove with them. I have elsewhere adverted to the explanation which is to be given of the elliptical form in which the oath runs. ⁽⁷⁰⁾ The land of Canaan is called God’s rest in reference to the promise. Abraham and his posterity had been wanderers in it until the full time came for entering upon the possession of it. Egypt had been a temporary asylum, and, as it were, a place of exile. In preparing to plant the Jews, agreeably to his promise, in their rightful patrimony of Canaan, God might very properly call it his rest. The word must be taken, however, in the active sense; this being the great benefit which God bestowed, that the Jews were to dwell there, as in their native soil, and in a quiet habitation. We might stop a moment here to compare what the Apostle states in the third and fourth chapters of his Epistle to the Hebrews, with the passage now before us. That the Apostle follows the Greek version, need occasion no surprise. ⁽⁷¹⁾ Neither is he to be considered as undertaking professedly to treat this passage. He only insists upon the adverb To-day, and upon the word Rest And first, he states that the expression to-day, is not to be confined to the time when the Law was given, but properly applies to the Gospel, when God began to speak more openly. The fuller and more perfect declaration of doctrine demanded the greater share of attention. God has not ceased to speak: he has revealed his Son, and is daily inviting us to come unto him; and, undoubtedly, it is our incumbent duty, under such an opportunity, to obey his voice. The Apostle next reasons from the rest, to an extent which we are not to suppose that the words of the Psalmist themselves warrant. ⁽⁷²⁾ He takes it up as a first position, that since there was an implied promise in the punishment here denounced, there must have been some better rest promised to the people of God than the land of Canaan. For, when the Jews had entered the land, God held out to his people the prospect of another rest, which is defined by the Apostle to consist in that renouncing of ourselves, whereby we rest from our own works while God worketh in us. From this, he takes occasion to compare the old Sabbath, or rest, under the Law, which was figurative, with the newness of spiritual life. ⁽⁷³⁾ When his said that he swore in his wrath, this intimates that he was in a manner freed to inflict this punishment, that the provocation was of no common or slight kind, but that their awful obstinacy inflamed his anger, and drew from him this oath.

(69) “Satis superque innotuit, quia corrigi nullo modo poterant, non temere fuisse abdicatos a requie Dei.” — Lat.

(70) See Commentary, Psalms 27:13, and 89:35. “The Hebrews used אם, in the latter clause of an oath, which ran thus: God do so to me, if (אם)I do thus, etc. See the full form in 1 Samuel 3:17; 2 Samuel 3:35; 2 Kings 6:31. The former part of this oath was sometimes omitted, and אם had then the force of a strong negative; see 2 Samuel 11:11; 1 Samuel 14:45, alibi; vide Ges. Heb. Lex. under אם, number 6. So in Psalms 95:11, אם יבאון, contains a strong negative, which the LXX., and Paul after them, (Hebrews 3:11,) have rendered εἰ εἰσελεύσονται, they shall not enter. ” — Stuart on Hebrews 3:11. “The expression,” says Dr Owen, “is imperfect, and relates to the oath of God, wherein he sware by himself. As if he had said, ‘Let me not live, or not be God, if they enter,’ which is the greatest and highest asseveration that they should not enter. And the concealment of the engagement is not, as some suppose, from a παθος, causing an abruptness of speech, but from the reverence of the person spoken of. The expression is perfectly and absolutely negative. So Mark 8:12, with Matthew 16:4; 1 Samuel 14:44; 1 Kings 20:10.” — Commentary on Hebrews 3:11.

(71) See volume 1, page 103, note.

(72) “Subtilius disputat quam ferant Prophetae verba.” — Lat.

(73) “Vetus et legale Sabbathum quod umbratile tantum erat, cum spirituali vitae novitate.” — Lat.

Smith's Bible Commentary

Psalms 95:1-11

O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. For the LORD is a great God, a great King above all gods. In his hand are the deep places of the earth: the strength of the hills is his also. The sea is his, he made it: his hands formed the dry land. O come, let us worship and bow down: let us kneel before the LORD our maker. For he is our God; and we are the people of his pasture, and the sheep of his hand ( Psalms 95:1-7 ).

So the beautiful psalm encouraging us of singing unto the Lord, making a joyful noise of praise unto Him, coming into His presence with thanksgiving. It's a beautiful psalm, really, of thanksgiving and making a joyful noise with praise for the greatness of God.

Now there is the warning. "For he is our God; we are the people of his pasture, and the sheep of his hand."

Now to-day if you will hear his voice, harden not your heart, as in the provocation, as in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my work. 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: Unto whom I sware in my wrath that they should not enter into my rest ( Psalms 95:7-11 ).

Here we are warned not to harden our heart against God or the work of God. The example that is given to us is the children of Israel in the wilderness. They had come to the border of the land that God had promised to them. They had come to Kadesh Barnea. They're on the border of entering in to the land that God had promised to give to them. Now God had made some marvelous promises. He said, "I'll drive out the enemy from before you. I will go before thee and drive out your enemies. And every place you put your foot, I've given it to you for your inheritance." All these glorious promises.

Moses said, "Well, let's send spies in that they might spy out the land, that we might know what kind of a land we're coming into." And so they picked from each tribe a man to go in and to spy out the territory. And when they returned, ten of the spies brought a discouraging report. "The cities are big, the walls are high, the people who dwell in them are like giants. We were like grasshoppers before them. They'll eat us up."

Joshua and Caleb brought back an encouraging report. They said, "Ah, sure they're giants, but they're bread for us. Let's go in and eat them up. Their defenses have departed from them. Let's go in right now and take it." But the people were discouraged by the ten fellows who brought the evil report, and they began to murmur against the Lord and against Moses, and they said, "Let's choose a leader that will take us back to Egypt. We were fools to follow Moses out here."

And the anger of the Lord was kindled against them because of their unbelief. Failing to believe God that He would bring them into this land of rest and promise that He had promised to give them. And because of their unbelief, they did not enter into the rest, but they wandered for forty years there in the wilderness and perished in the wilderness experience.

Now these things all happened, Paul tells us, to them as an example for us. The whole history of Israel's deliverance out of Egypt and coming into the Land of Promise is known as typical history. That is, there are spiritual analogies to be drawn from it. And in the spiritual analogy, the land of Egypt represents the old life of bondage that we experienced in our life of sin. The Promised Land, coming into this Promised Land spiritually represents that glorious life in the Spirit that God wants you to know. That life of rest, resting in God.

Now between my conversion and entering into the fullness of the life in the Spirit, there is a wilderness that I must pass through. And there is a legitimate wilderness experience. As I am growing, as I am learning about God, as God is revealing His power to me, as I come to the bitter waters of Mara, and yet I see how God can turn the bitter waters sweet and I realize how God can take the bitter experiences of my life and bring sweetness out of them. As I'm learning to follow God with the pillar of fire and with the cloud, and I'm learning to just commit my life and trust God to lead me and guide me, coming into this new relationship with God, into this new life and experience.

But there is an illegitimate wilderness experience, too. God doesn't expect you to spend your whole life in a spiritual yo-yo. God wants to bring you into a full, rich, abundant life of the Spirit. God wants to bring you into His rest. That glorious rest that God has for His people where you're not always worried, not always upset, not always fretting, not filled with anxieties. But where you have that neat confidence and beautiful rest, "The Lord's going to take care of it, you know. So the place is burning down, God's got another place, you know." And that beautiful neat rest that you just know it's in the Lord's hands. You know the Lord is taking care of it. He's proven Himself to you. You're confident that God's got the whole thing under control. And hey, that is a glorious place to live.

Where you just learn that even in tragedies, apparent tragedies, God's hand is working and God's going to bring out His perfect purpose and will. And it's going to be for the best. So the children of Israel perished in the wilderness, never entering into the Promised Land.

Now, in Hebrews this psalm is quoted, even as the scriptures say it, "Today, if you will hear His voice, harden not your hearts as in the day of provocation." Don't harden your heart against God for in Hebrews it says, "Lest, a promise having been given to us of entering into his rest, we should fail to come in to it" ( Hebrews 4:1 ).

There are many people today who are failing still through unbelief to enter into that rest that God has for you. Your Christian experience is still like a wilderness experience. You haven't really entered in to that full rest in the Lord. But God wants you to enter into that rest. So let us beware, lest the promise having been given to us of a place of rest that we would fail to enter into it. What a tragic thing when there is rest for us that we are so filled with turmoil and worry and anxiety when God has promised rest to you. So harden not your heart, believe and trust God.

"

Dr. Constable's Expository Notes

Psalms 95

The psalmist extolled Yahweh as the great King above all gods and urged the Israelites to worship Him alone rather than disbelieving Him. The Septuagint translators credited David with writing this psalm, which the writer of the Epistle to the Hebrews followed (Hebrews 4:7). This is another "enthronement" psalm (cf. Psalms 47, 93, 96-99).

Dr. Constable's Expository Notes

2. Exhortation to believe the sovereign Lord 95:7b-11

Israel, however, had been a wayward flock in the past. This led the writer to warn the people to avoid the sins that had resulted in the wilderness wanderings, "the world’s longest funeral march." [Note: Wiersbe, The . . . Wisdom . . ., p. 265.] At Meribah (lit. strife; Exodus 17:1-7; Numbers 20:2-13) and Massah (lit. testing; Exodus 17:1-7) Israel tested God by demanding that He provide for them on their terms. They should have simply continued to trust and obey God. Perhaps the writer mentioned these rebellions and not others because they so clearly reveal the ingratitude and willfulness that finally resulted in God sentencing that generation to die in the wilderness. Their actions betrayed the fact that they had not learned God’s ways, specifically, that He would do what was best for them in His own time and way. That generation could have entered into rest in the land of milk and honey. Likewise, believers who fail to follow their Good Shepherd faithfully can look forward to a life of hardship and limited blessing. In view of the urgency of this exhortation, the writer began it by calling for action "today."

The writer to the Hebrews quoted Psalms 95:7-11 in order to urge Christians to believe God and move ahead in faith. Not obtaining rest, for the Christian, means failing to enter into all the blessings that could have been his (or hers) if he (or she) had faithfully trusted and obeyed God.

This psalm is a sober reminder that praise needs to connect with trust and obedience. It also anticipates the time when those who follow the Shepherd faithfully will reign with Him in His beneficent rule over the earth (cf. Psalms 2; 2 Timothy 2:12 a; Revelation 3:21; et al.).

Gill's Exposition of the Whole Bible

Unto whom I sware in my wrath,.... Being angry with them, he sware for the confirmation of what he said; the form of the oath was, "as truly as I live"; he sware by himself, for he could swear by no greater; see Numbers 14:21

that they should not enter into my rest; the land of Canaan, or Israel, as Kimchi; which the Lord provided, promised, and gave to the Israelites, as their rest; the land of Israel and Jerusalem, as Jarchi; or the house of the sanctuary, the temple, as the Targum; which Jehovah chose for his rest, and took it up in it, and where he promised the Messiah, the Prince of peace, who gives to his people spiritual and eternal rest. Canaan was typical of the rest which remains for the people of God; the use that believing Jews, and all Christians under the Gospel dispensation, are to make of this, see in Hebrews 3:18.

Henry's Complete Commentary on the Bible

      7--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.

      The latter part of this psalm, which begins in the middle of a verse, is an exhortation to those who sing gospel psalms to live gospel lives, and to hear the voice of God's word; otherwise, how can they expect that he should hear the voice of their prayers and praises? Observe,

      I. The duty required of all those that are the people of Christ's pasture and the sheep of his hand. He expects that they hear his voice, for he has said, My sheep hear my voice,John 10:27. We are his people, say they. Are you so? Then hear his voice. If you call him Master, or Lord, then do the things which he says, and be his willing obedient people. Hear the voice of his doctrine, of his law, and, in both, of his Spirit; hear and heed; hear and yield. Hear his voice, and not the voice of a stranger. If you will hear his voice; some take it as a wish, O that you would hear his voice! that you would be so wise, and do so well for yourselves; like that, If thou hadst known (Luke 19:42), that is, O that thou hadst known! Christ's voice must be heard to-day; this the apostle lays much stress upon, applying it to the gospel day. While he is speaking to you see that you attend to him, for this day of your opportunities will not last always; improve it, therefore, while it is called to-day,Hebrews 3:13; Hebrews 3:15. Hearing the voice of Christ is the same with believing. To-day, if by faith you accept the gospel offer, well and good, but to-morrow it may be too late. In a matter of such vast importance nothing is more dangerous than delay.

      II. The sin they are warned against, as inconsistent with the believing obedient ear required, and that is hardness of heart. If you will hear his voice, and profit by what you hear, then do not harden your hearts; for the seed sown on the rock never brought any fruit to perfection. The Jews therefore believed not the gospel of Christ because their hearts were hardened; they were not convinced of the evil of sin, and of their danger by reason of sin, and therefore they regarded not the offer of salvation; they would not bend to the yoke of Christ, nor yield to his demands; and, if the sinner's heart be hardened, it is his own act and deed (he hardening it himself) and he alone shall bear the blame for ever.

      III. The example they are warned by, which is that of the Israelites in the wilderness.

      1. "Take heed of sinning as they did, lest you be shut out of the everlasting rest as they were out of Canaan." Be not, as your fathers, a stubborn and rebellious generation,Psalms 78:8. Thus here, Harden not your heart as you did (that is, your ancestors) in the provocation, or in Meribah, the place where they quarrelled with God and Moses (Exodus 17:2-7), and in the day of temptation in the wilderness,Psalms 95:8; Psalms 95:8. So often did they provoke God by their distrusts and murmurings that the whole time of their continuance in the wilderness might be called a day of temptation, or Massah, the other name given to that place (Exodus 17:7), because they tempted the Lord, saying, Is the Lord among us or is he not? This was in the wilderness, where they could not help themselves, but lay at God's mercy, and where God wonderfully helped them and gave them such sensible proofs of his power and tokens of his favour as never any people had before or since. Note, (1.) Days of temptation are days of provocation. Nothing is more offensive to God than disbelief of his promise and despair of the performance of it because of some difficulties that seem to lie in the way. (2.) The more experience we have had of the power and goodness of God the greater is our sin if we distrust him. What, to tempt him in the wilderness, where we live upon him! This is as ungrateful as it is absurd and unreasonable. (3.) Hardness of heart is at the bottom of all our distrusts of God and quarrels with him. That is a hard heart which receives not the impressions of divine discoveries and conforms not to the intentions of the divine will, which will not melt, which will not bend. (4.) The sins of others ought to be warnings to us not to tread in their steps. The murmurings of Israel were written for our admonition,1 Corinthians 10:11.

      2. Now here observe,

      (1.) The charge drawn up, in God's name, against the unbelieving Israelites, Psalms 95:9; Psalms 95:10. God here, many ages after, complains of their ill conduct towards him, with the expressions of high resentment. [1.] Their sin was unbelief: they tempted God and proved him; they questioned whether they might take his word, and insisted upon further security before they would go forward to Canaan, by sending spies; and, when those discouraged them, they protested against the sufficiency of the divine power and promise, and would make a captain and return into Egypt, Numbers 14:3; Numbers 14:4. This is called rebellion,Deuteronomy 1:26; Deuteronomy 1:32. [2.] The aggravation of this sin was that they saw God's work; they saw what he had done for them in bringing them out of Egypt, nay, what he was now doing for them every day, this day, in the bread he rained from heaven for them and the water out of the rock that followed them, than which they could not have more unquestionable evidences of God's presence with them. With them even seeing was not believing, because they hardened their hearts, though they had seen what Pharaoh got by hardening his heart. [3.] The causes of their sin. See what God imputed it to: It is a people that do err in their hearts, and they have not known my ways. Men's unbelief and distrust of God, their murmurings and quarrels with him, are the effect of their ignorance and mistake. First, Of their ignorance: They have not known my ways. They saw his work (Psalms 95:9; Psalms 95:9) and he made known his acts to them (Psalms 103:7); and yet they did not know his ways, the ways of his providence, in which he walked towards them, or the ways of his commandments, in which he would have them to walk towards him: they did not know, they did not rightly understand and therefore did not approve of these. Note, The reason why people slight and forsake the ways of God is because they do not know them. Secondly, Of their mistake: They do err in their heart; they wander out of the way; in heart they turn back. Note, Sins are errors, practical errors, errors in heart; such there are, and as fatal as errors in the head. When the corrupt affections pervert the judgment, and so lead the soul out of the ways of duty and obedience, there is an error of the heart. [4.] God's resentment of their sin: Forty years long was I grieved with this generation. Not, The sins of God's professing people do not only anger him, but grieve him, especially their distrust of him; and God keeps an account how often (Numbers 14:22) and how long they grieve him. See the patience of God towards provoking sinners; he was grieved with them forty years, and yet those years ended in a triumphant entrance into Canaan made by the next generation. If our sins have grieved God, surely they should grieve us, and nothing in sin should grieve us so much as that.

      (2.) The sentence passed upon them for their sin (Psalms 95:11; Psalms 95:11): "Unto whom I swore in my wrath, If they shall enter into my rest, then say I am changeable and untrue:" see the sentence at large, Numbers 14:21, c. Observe, [1.] Whence this sentence came--from the wrath of God. He swore solemnly in his wrath, his just and holy wrath but let not men therefore swear profanely in their wrath, their sinful brutish wrath. God is not subject to such passions as we are; but he is said to be angry, very angry, at sin and sinners, to show the malignity of sin and the justice of God's government. That is certainly an evil thing which deserves such a recompence of revenge as may be expected from a provoked Deity. [2.] What it was: That they should not enter into his rest, the rest which he had prepared and designed for them, a settlement for them and theirs, that none of those who were enrolled when they came out of Egypt should be found written in the roll of the living at their entering into Canaan, but Caleb and Joshua. [3.] How it was ratified: I swore it. It was not only a purpose, but a decree; the oath showed the immutability of his counsel; the Lord swore, and will not repent. It cut off the thought of any reserve of mercy. God's threatenings are as sure as his promises.

      Now this case of Israel may be applied to those of their posterity that lived in David's time, when this psalm was penned; let them hear God's voice, and not harden their hearts as their fathers did, lest, if they were stiffnecked like them, God should be provoked to forbid them the privileges of his temple at Jerusalem, of which he had said, This is my rest. But it must be applied to us Christians, because so the apostle applies it. There is a spiritual and eternal rest set before us, and promised to us, of which Canaan was a type; we are all (in profession, at least) bound for this rest; yet many that seem to be so come short and shall never enter into it. And what is it that puts a bar in their door? It is sin; it is unbelief, that sin against the remedy, against our appeal. Those that, like Israel, distrust God, and his power and goodness, and prefer the garlick and onions of Egypt before the milk and honey of Canaan, will justly be shut out from his rest: so shall their doom be; they themselves have decided it. Let us therefore fear,Hebrews 4:1.