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1.Shout unto God, all the earth The psalm begins with this general declaration, which is afterwards reduced to particulars. (467) He addresses himself to the whole world, and from this it would seem evident, that he predicts the extent to which the kingdom of God should reach at the coming of Christ. In the second verse the call is repeated with increasing vehemency, to stir up to the praises of God, such as might otherwise be remiss in the service. To sing the honor of his name, is an expression sufficiently obvious; meaning, that we should extol his sacred name in a manner suitable to its dignity, so that it may obtain its due and deserved adoration. But the clause which follows is rather ambiguous. Some think that it conveys a repetition of the same idea contained in other words, and read, set forth the glory of his praise. (468) I prefer taking the Hebrew word signifyingpraise to be in the accusative case; rendering the words literally, make a glory his praise. And by this I understand him to mean, not as some do, that we should glory exclusively in his praises, (469) but simply, that we highly exalt his praises, that they may be glorious. The Psalmist is not satisfied with our declaring them moderately, and insists that we should celebrate his goodness in some measure proportionably to its excellence.
(467) “Generalis est praefatio, quam mox sequentur hypotheses.” —Lat. “C’ une preface generale, dont les applications speciales suivent incontinent apres.” — Fr.
(468) Hammond’ objection to this is, that if כבור, glory, were in the construct state, governing the noun which follows, and giving this reading, the glory of his, praise, the vowel should be changed from kamets, to segol
(469) This is Aben Ezra’ view. He would read, “ your glory his praise;” that is, let it be your glory to praise him.