Catholic Commentary
Yahweh's Greatness Over All Gods
4For Yahweh is great, and greatly to be praised! He is to be feared above all gods.5For all the gods of the peoples are idols, but Yahweh made the heavens.6Honor and majesty are before him. Strength and beauty are in his sanctuary.
Psalms 96:4–6 declares that Yahweh alone is great and worthy of praise, while the gods of other peoples are mere nothings or idols without real existence or power. The passage establishes God's unique sovereignty by contrasting his genuine majesty and honor with the ontological emptiness of all rival deities.
God is not merely greater than other gods—he is the only real being, and everything else we worship is nothing.
Psalms 96:4 — "For Yahweh is great, and greatly to be praised"
The verse opens with a causative kî ("for"), linking it to the preceding call to worship in vv. 1–3. The psalmist does not merely assert that God should be praised; he roots the imperative in ontology — God is great, therefore praise is the only fitting human response. The Hebrew gādôl (great) carries connotations of magnitude, incomparability, and sovereign power, as distinct from the greatness of earthly kings. The doubled construction — "great… greatly to be praised" — is an emphatic intensification, a rhetorical parallelism that mirrors in language the very excess it describes. Yahweh's greatness is not a quality among others but the total character of his being that overflows into liturgical response. The verse thus frames worship not as arbitrary religious duty but as the rational, even necessary, acknowledgment of reality.
Psalms 96:5 — "For all the gods of the peoples are idols"
The Hebrew word translated "idols" here is elilim — a deliberately diminutive and contemptuous play on the word elohim (gods). The term elilim denotes "nothings," "worthless things," or "vanities" — entities with no real existence or power behind them. This is the Psalter's sharpest polemical move: not merely that other gods are weaker than Yahweh, but that they are ontologically vacuous. The contrast is total. The verse stands in the tradition of prophetic iconoclasm (cf. Isaiah 44:9–20) and anticipates Paul's teaching in 1 Corinthians 8:4 that "an idol is nothing in the world." The phrase "gods of the peoples" (elohê ha-ʿammîm) acknowledges that every nation has its objects of worship; the Psalm does not deny the sociological reality of idolatry but theologically annihilates its basis. Yahweh alone is the creator of heaven and earth (v. 5b in the full text: "but the Lord made the heavens"), and this creative act is precisely what distinguishes him from all fabricated divinities.
Psalms 96:6 — "Honor and majesty are before him"
Having demolished the pretensions of rival deities, the Psalm pivots to a positive declaration of Yahweh's attributes. "Honor" (hôd) and "majesty" (hādār) are not merely qualities God possesses; they attend his presence as a royal retinue. The phrase "before him" (lepānāyw) evokes the imagery of the divine throne room in which the created order itself stands as a worshipper. In the Psalter, hôd and hādār frequently describe the visible, overwhelming glory of God — the shekinah that filled the Tabernacle and Temple — here transposed into the cosmic register. The verse then extends this imagery: "strength and beauty are in his sanctuary" (v. 6b), completing the picture of a divine presence so dense with glory that it fills the entire created temple of the universe.
Typological and Spiritual Senses
The Church Fathers, particularly Eusebius of Caesarea and Augustine, read this Psalm as an anticipatory proclamation of the Gospel. The "new song" of v. 1 is identified with the song of the New Covenant, and the "greatness" of Yahweh in v. 4 is given its fullest content in the Incarnation and Resurrection of Jesus Christ. The elilim — the nothings — become, in patristic reading, a figure for every power, ideology, or attachment that displaces God from the center of human life. Augustine (Enarrationes in Psalmos, Ps. 95) specifically reads the displacement of idols not merely as a historical event of Israel's past but as the ongoing work of the Gospel in every heart.
Catholic tradition illuminates these verses with particular depth at three levels.
On Divine Incomparability and Monotheism: The Catechism of the Catholic Church teaches that "God is the fullness of Being and of every perfection, without origin and without end" (CCC 213). Verse 4's proclamation of Yahweh's greatness is thus read in Catholic theology not merely as a comparative statement — greater than the gods — but as an absolute one: God's greatness is identical with his Being itself. Thomas Aquinas, in Summa Theologiae I, q. 4, a. 2, affirms that God alone is pure act (actus purus), entirely without the limitation or potentiality that characterizes every creature. The elilim of verse 5 represent precisely those things that are not pure act — composite, dependent, contingent — and therefore "nothing" from the perspective of true Being.
On Idolatry: The First Commandment's prohibition of idolatry (CCC 2112–2114) is theologically grounded in verse 5. The Catechism, following Vatican II's Lumen Gentium (§16), recognizes that idolatry is not merely the worship of wooden statues but the disordering of the human heart to give ultimate loyalty to anything other than God — wealth, power, pleasure, ideology. John Paul II in Evangelium Vitae explicitly invoked this tradition when calling modern culture's absolutization of individual autonomy a form of idolatry.
On Divine Glory in the Liturgy: Verse 6 grounds the Church's liturgical theology. The Gloria in Excelsis of the Mass and the theology of the Eucharistic assembly as the "true temple" find their biblical root in the insistence that "honor and majesty are before him." The Second Vatican Council's Sacrosanctum Concilium (§7) teaches that Christ is present in the liturgical assembly in a unique way; when the Church gathers to worship, it enters precisely into the presence described in verse 6 — the place where divine honor and majesty dwell.
In a culture saturated with competing demands for ultimate loyalty — consumerism, political tribalism, the curated self of social media, the idol of productivity — Psalm 96:4–6 is not a historical artifact but a living diagnostic. A Catholic reading these verses today is invited to ask a concrete question: What are my elilim, my personal "nothings" to which I nonetheless give the devotion that belongs to God alone? The Psalm's logic is bracingly practical: if Yahweh is truly great and all else is elilim, then the energy, attention, anxiety, and hope I pour into rival loyalties is not only disordered — it is, in the strict sense, a wasted investment in unreality. The liturgical context of this Psalm (it was used at Temple festivals and is prescribed in the Liturgy of the Hours for Sunday Evening Prayer) is also instructive: the antidote to idolatry is not merely intellectual correction but regular, embodied entry into the worship of the living God. Sunday Mass is precisely the weekly rehearsal of verse 4 — the practiced, communal acknowledgment that God alone is great.
Commentary