Exegetical and Hermeneutical Commentary of Psalms 98:1
A Psalm. O sing unto the LORD a new song; for he hath done marvelous things: his right hand, and his holy arm, hath gotten him the victory.
1. O sing unto the Lord a new song ] So Psa 96:1 a. marvellous things] Cp. Psa 96:3 b.
his own right hand, and his holy arm, hath wrought salvation for him] He needed no help: His own might was all-sufficient to deliver Israel from Babylon. Cp. Isa 52:10; Isa 59:16; Isa 63:5; Psa 44:3. The restoration from the Exile was a second Exodus, and this ‘new song’ is an echo of the ancient ‘Song of Moses.’ Cp. Exo 15:2; Exo 15:6; Exo 15:11-12.
Fuente: The Cambridge Bible for Schools and Colleges
1 3. Praise Jehovah for the glorious salvation which He has wrought.
Fuente: The Cambridge Bible for Schools and Colleges
O sing unto the Lord a new song – Compare Psa 33:3; Psa 96:1. For he hath done marvelous things. Things suited to excite wonder, or to fill the mind with astonishment. See Psa 77:14; Psa 86:10.
His right hand – The instrument by which we execute any purpose. Compare Isa 59:16; Isa 63:5.
And his holy arm – The arm of his holiness; that is, his arm put forth in a righteous cause, or vindicating that which is right.
Hath gotten him the victory – literally, has worked salvation for him: for himself, or in his own cause. The victory – the salvation – was really in defense of his own government; in maintaining his own authority against those who set themselves in opposition to it. What is here said may be applied to all that God does. It is really in his own cause, in order to maintain the principles of his own administration.
Fuente: Albert Barnes’ Notes on the Bible
Psa 98:1-9
O sing unto the Lord a new song.
Genuine praise
I. Genuine praise is founded on the strongest reason (Psa 98:1-2). Why should man be so urgently called on to praise God?
1. Because of the extraordinary deliverance which was vouchsafed to him–from the bondage of ignorance, carnality, prejudice, and guilt. Unfallen angels should always sing praises unto the Lord, and they always do; but we have no reason to believe that they have such deliverances to celebrate as we have.
2. Because all the extraordinary deliverances vouchsafed to him originated in the mind of God. His mercy, His truth, . . . His righteousness. As transgressors of His laws and rebels against His government, men, instead of having any just reason for expecting deliverance, have the strongest reasons to apprehend eternal bondage. It was of His free love and compassion that He interposed. Therefore sing unto the Lord a new song.
II. Genuine praise should be rendered by all with rapturous enthusiasm.
1. By all. This means all mankind. Praise should be as wide as the race. Its spirit, like the tide in ocean, should heave and swell, and rule the mighty mass.
2. By all with joy. True praise is not a ceremonial service, not an irksome duty, still less a moan of sadness, it is the soul breaking out into the transports of delight.
3. By all with enthusiastic rapture. (Homilist.)
Christianitys most joyous fact
These words, this Easter Sunday, will find an echo in every Christian heart and congregation. The hymns of Lent, and the passion songs, are beautiful, and touch the heart; but if they were not to be followed by any Easter hymns our condition would indeed be sad. It would be a night without a morning. But today, everywhere, the Church resounds with this song, O sing unto the Lord a new song! For the great Easter message is–
I. A most assured word.
1. It bears the bloodstained seals of many witnesses. See the Gospel histories, listen to the impassioned arguments of St. Paul, who brands himself as a false witness if his message be not true.
2. Upon it rests the massive building of the entire Church of Christ. If it had been founded upon imposture or falsehood, would it be standing now?
3. And if this also testifies the heartfelt experience of all true Christians, in themselves they have the realized presence of Christ. He speaks to them, they to Him. They know He is with them.
II. It is a most precious word. For it enables us to believe properly, to live godly, and to die happily. (Charles Von Gerok, D. D.)
A summons to song
According to the language of the royal singer, Gods great cathedral of nature is full of magnificent harmonies. The heavens rejoice; the earth sings; the sea and the fulness thereof roar in deep-toned bass; the fields with all they contain, and the trees of the woodland with their ten thousand tongues, peal forth melodies. This chorus we have in creation; and the laziest in the song is man, who should be loudest, noblest, heartiest. Oh, it is time for us to be roused to duty by an inspired voice! We have been musicless too long, prosaic too long, dormant and mute too long, ungrateful and selfish too long. We want the summons to song, to action, to thankfulness. O sing unto the Lord a new song, etc. And why a new song? Because new mercies, new deliverances, new gifts, new triumphs demand new songs. Gods marvellous things, or doings, are many and multiform. They are to be seen in creation, in providence, in redemption, in grace, in the world, in the Church, in nations, in families, in individuals. Everywhere in His theatre of action are His wonders manifest. It is impossible for us to be praiseless, if we only pause and recount our Fathers gracious dealings, and manifold mercies, and wondrous goodness towards us. But interpreters of the Scripture refer this psalm to Jesus Christ. Its prophetic finger points to Him who was not only marvellous in doing, but likewise marvellous in person. From the manger to the ascension-mount, the cloud of mystery enveloped Him. At times He seemed near, intimately near as a brother-man–at other times distant, infinitely measured off as the awful and the mighty God. Every privilege, every blessing, every gift, every enjoyment, every mercy crowded into our daily lives, flows to us through that Divinity which, blending with humanity, satisfied the claims of holiness, and instituted peace between heaven and earth, God and man. Have we, then, no song to sing unto Him who has done such marvellous things? Yes, thank Heaven, we have a song; and while the redeemed on high chant it, we join in the chorus, saying, Worthy is the Lamb. Once more, not only are we called upon to break forth into joyful song because of the doings of marvellous things, but also because of the achievement of splendid victory. His right hand and holy arm hath gotten Him the victory. This unquestionably has specific reference to the sternest battle and grandest conquest ever fought and won on the worlds great carnage-field. Through Christs victory we shall be victorious. Our life in grace is a prolonged battle–a succession of engagements. We are on the winning side, and shall be more than conquerors through Him that hath loved us. Awaiting us, in the not far-distant heaven, is the crown, the palm, the robe, the kingdom, and the welcome song! Let our onward march be brightened by the music of martial songs and celebrations of our Captains praise, whose right hand and holy arm will assuredly secure for us the victory. (J. O. Keen, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XCVIII
God is celebrated for his wondrous works, 1, 2;
for the exact fulfilment of his gracious promises, 3.
The manner in which he is to be praised, 4-6.
Inanimate creation called to bear a part in this concert, 7, 8.
The justice of his judgments, 9.
NOTES ON PSALM XCVIII
In the Hebrew this is simply termed mizmor, a Psalm. In the Chaldee, A prophetic Psalm. In the Vulgate, Septuagint, AEthiopic, A Psalm of David. In the Syriac it is attributed to David, and stated to be composed concerning the “Restoration of the Israelites from Egypt; but is to be understood spiritually of the advent of the Messiah, and the vocation of the Gentiles to the Christian faith.”
The Psalm in its subject is very like the ninety-sixth. It was probably written to celebrate the deliverance from the Babylonish captivity; but is to be understood prophetically of the redemption of the world by Jesus Christ.
Verse 1. A new song] A song of excellence. Give him the highest praise. See on Ps 96:1.
Hath done marvellous things] niphlaoth, “miracles, ” the same word as in Ps 96:3, where we translate it wonders.
His holy arm] His Almighty power, –
Hath gotten him the victory.] hoshiah llo, “hath made salvation to himself.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God by his own only power hath overcome all difficulties and enemies, and hath in spite of all set Christ upon his throne, and propagated his kingdom in the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. gotten . . . victoryliterally,”made salvation,” enabled Him to save His people.
right hand, and . . .armdenote power.
holy armor, “armof holiness,” the power of His united moral perfections (Psa 22:3;Psa 32:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O sing unto the Lord a new song,…. An excellent one unto the Lord Christ, on account of the great work of redemption and salvation wrought out by him; and because of the new and living way opened by him, and because of the new dispensation of the Gospel, which takes place through him, and for the reasons next mentioned;
[See comments on Ps 96:1],
for he hath done marvellous things; by assuming human nature, in that he, being God, became man, took flesh of a virgin, even pure and uncorrupted, a clean thing out of an unclean; which he took into personal union with himself, and that for the sake of sinful creatures: a most marvellous affair this! which calls for a new song from men, as it had from the angels. In this nature he taught wonderful doctrines, at which his hearers were astonished, wondering from whence he had his wisdom; and in it he did many miraculous works, which filled them with amazement above measure; and especially in it he performed the amazing and surprising work of man’s redemption, an instance of the marvellous lovingkindness and astonishing wisdom of God; performed in a manner quite stupendous, through Christ’s being made under the law both the precept and penalty of it; through his being made sin and a curse for men, even for the ungodly, sinners and enemies; a redemption which is of the souls of men from sin, Satan, and the law; a complete and plenteous one, which includes and secures all the blessings of grace and glory, justification, pardon, adoption, and eternal life. To which may be added the resurrection of himself from the dead, his ascension to heaven, the effusion of the extraordinary gifts of the Spirit on the apostles, the wonderful success of the Gospel in the Gentile world, the support of his interest against all the powers on earth, the destruction of the man of sin, the calling of the Jews, and the bringing in of the fulness of the Gentiles in the latter day; all which marvellous events require a new song of praise: another reason of which follows:
his right hand and his holy arm hath gotten him the victory: over sin, Satan, the world, death, and hell, in which he has made his people sharers, yea, more than conquerors; and therefore may well sing the new triumphant song to him: the words may be rendered, “hath brought salvation to him” b; as in Isa 59:16; to him personally, he raising himself from the dead, as a triumphant Conqueror; to him mystically, his body the church, to whom he is the author of salvation; or to him, that is, to his Father, in obedience to whose will he wrought out salvation for his people, and for the honour of his name, and for the glorifying of his perfections. This was done by him alone, by his right hand of power, by the mighty arm of his strength, and which no mere creature could ever have performed: and this he did in a way of holiness; his holy arm did it in a way that maintains and secures the glory of divine holiness and justice.
b “salutem attulit ei”, Junius Tremellius, Piscator so Tigurine version, Munster, Cocceius, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
Psa 98:1 we have already read in Psa 96:1. What follows in Psa 98:1 is taken from Isa 52:10; Isa 63:5, cf. Psa 98:7, Psa 59:16, cf. Psa 40:10. The primary passage, Isa 52:10, shows that the Athnach of Psa 98:2 is correctly placed. is the opposite of hearsay (cf. Arab. l – l – yn , from one’s own observation, opp. Arab. l – l – chbr , from the narrative of another person). The dative depends upon , according to Psa 106:45, cf. Luk 1:54.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| An Invitation to Praise. | |
A psalm.
1 O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. 2 The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. 3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
We are here called upon again to sing unto the Lord a new song, as before, Ps. xcvi. 1. “Sing a most excellent song, the best song you have.” Let the song of Christ’s love be like Solomon’s on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:–
I. The wonders he has wrought: He has done marvellous things, v. 1. Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.
II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers (Col. ii. 15), has taken the prey from the mighty (Isa. xlix. 24), and given death his death’s wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God’s power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.
III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded–the word which God sent, Acts x. 36. The opening of the sealed book is that which is to be celebrated with songs of praise (Rev. v. 8), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery–his salvation and his righteousness, v. 3. Righteousness and salvation are often put together; as Isa 61:10; Isa 46:13; Isa 51:5; Isa 51:6; Isa 51:8. Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Rom. i. 17. 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.
IV. The accomplishment of the prophecies and promises of the Old Testament, in this (v. 3): He has remembered his mercy and his truth towards the house of Israel. God had mercy in store for the seed of Abraham, and had given them many and great assurances of the kindness he designed them in the latter days; and it was in pursuance of all those that he raised up his Son Jesus to be not only a light to lighten the Gentiles, but the glory of his people Israel; for he sent him, in the first place, to bless them. God is said, in sending Christ, to perform the mercy promised to our fathers, and to remember the holy covenant, Luke i. 72. It was in consideration of that, and not of their merit.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 98
A Call For Praise to the Righteous Judge
Scripture v. 1-9:
The theme of this psalm, like that of 96, is the coming of the Lord to earth, as victorious Savior, King, and Judge. It points to both His first and second advents.
Verse 1 calls on men to sing unto the Lord a new song, a song of triumph or victory praise, because of the marvelous things He has done, Psa 33:3; Isa 42:10. His victory is attributed to His right hand of Divine power, and His Holy arm of ruling judgment, excelling all finite powers among men, Psa 59:16; Isa 63:5. See also Exo 15:11; Psa 74:14; Psa 86:10; Psa 105:5; Psa 136:4; Psa 139:14; Rev 5:9.
Verse 2 declares that the Lord has made known, by showing openly His salvation and righteousness in the sight or physical view of the heathen, the Gentile nations, Isa 52:10; Luk 2:30-31; Isa 45:21; Isa 49:6; Isa 52:10; Mat 28:19; Mar 16:15; Rom 10:13.
Verse 3 adds that “He has remembered his mercy and his truth toward the house of Israel,” to whom He had pledged them, La 3:22, 23. So that , “all the ends of the earth have seen the salvation of our God,” alluding to both His 1st advent, in securing redemption of all men, and to His 2nd advent, in the restitution of all things to the Father, Isa 49:6; Act 3:20-26; Act 13:47; Act 28:28; 1Co 15:24-28. His covenant with Israel in mercy and truth still hold fast, Isa 63:7; Luk 1:32; Luk 1:54-55; Luk 1:72; Isa 2:2-3; See also Lev 26:42; Mic 7:20; Luk 3:6; Act 28:28.
Verse 4, 5 call on the whole earth to make a joyful and loud noise of singing and praising the triumphant Jehovah, in accompaniment with or support by musical instruments, specifically with the harp and the voice of a psalm, as also extolled Eph 5:19; Col 3:16; Psa 87:6-7.
Verse 6 adds “with trumpets (a plural number) and the sound of cornet; Such joyful praise is to be observed to the Lord, the King, Rev 5:8; Rev 14:2-3; Rev 11:15; Rev 11:17.
Verses 7-9 call upon all people and nature to unite in a time of exuberant joy at the coming of the Blessed-Hope-Lord. The sea and all that is in it is beckoned to “roar” a welcome as well as the world and they who reside in it. The floods of rivers and lakes are called to clap their hand with manifest joy. And the hills are to be joyful before the Lord, in one accord. Because He comes to judge and rule the world and the people in absolute equity and righteousness, as it has never been ruled before, Isa 2:1-5; Isa 11:1-5; Luk 1:32-33; Rev 5:9-14. A state of peace, joy, and blessedness shall come when Jesus our Blessed Hope arrives, Tit 2:13-14; Psa 96:10; Psa 96:13.
Fuente: Garner-Howes Baptist Commentary
1 Sing unto Jehovah a new song I have already remarked, that the expression here used denotes an extraordinary, not a common, ascription of praise. This appears from the reason assigned for it, That God had manifested his salvation in a singular and incredible manner. For having spoken of marvelous things, he represents this as the sum of all, that God had procured salvation with his own right hand; (108) that is, not by human means, or in an ordinary way, but delivering his Church in an unprecedented manner. Isaiah enlarges upon this miracle of God’s power:
“
The Lord looked if there were any to help, and wondered that there was no intercessor: therefore his own arm brought salvation, and his righteousness sustained him,” (Isa 59:16)
In both passages the arm of God stands opposed to ordinary means, which although when employed they derogate nothing from the glory of God, yet prevent us from so fully discovering his presence as we might otherwise do. The language of the Psalmist amounts to a declaration that God would not save the world by means of an ordinary kind, but would come forth himself and show that he was the author of a salvation in every respect so singular. He reasonably infers that mercy of such a wonderful, and, to us, incomprehensible kind, should be celebrated by no ordinary measures of praise. This is brought out still more clearly in the verse which follows, where it is said that his salvation and righteousness are shown to the nations What could have been less looked for than that light should have arisen upon these dark and benighted places, and that righteousness should have appeared in the habitations of desperate wickedness? Salvation is mentioned first, although it is, properly speaking, the effect of righteousness. Such an inversion of the natural order is often observed in stating divine benefits; nor is it surprising that what is the means, and should be mentioned first, is sometimes set last, and follows by way of explanation. I may add, that the righteousness of God, which is the source of salvation, does not consist in his recompensing men according to their works, but is just the illustration of his mercy, grace, and faithfulness.
(108) “ Car apres avoir parle des miracles, il les restreint specialement a une somme, ascavoir, que Dieu s ’ est acquis salut par sa propre vertu .” — Fr.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This Psalm is little more than an echo of Psalms 96. Its subject is the last great revelation, the final victory of God, when His salvation and His righteousness, the revelation of which He has promised to the house of Israel, shall be manifested both to His own people, and to all the nations of the earth. The inscription of the Psalm in the Hebrew is only the single word Mizmor, Psalm. Both the beginning and end of the Psalm are taken from Psalms 96. The rest of it is drawn chiefly from the latter portion of Isaiah.Perowne. In the first strophe, Psa. 98:1-3, after a short exhortation to praise the Lord, the object of the praise is giventhe Lord has redeemed His people in a wonderful manner. The second strophe, Psa. 98:4-6, shows how this praise is to be rendered: all means which, in every place, are within reach, ought to be employed for the purpose. The third stanza says by whom the praise should be given: by the whole earth.Hengstenberg.
AN EXULTANT HYMN
We have here
I. Exultation for the most excellent reasons. Regarding the Psalm as a prophecy of the Messiah and His glorious salvation, we have here an exhortation to praise Him because
1. His works are wonderful. He hath done marvellous things. The life and work of our Lord upon earth were marked by the most wonderful features. His life was marvellous in its spiritual beauty and power. His character had no flaw in it, it was perfect. His words were marvellous. Never man spake like this man. His works were marvellous. Nature in her wildest moods obeyed His word. At the expression of His will diseases fled. At the utterance of His command the dead started into life again. How marvellous were His death, resurrection, and ascension! And the salvation which He has wrought, in its design, in its accomplishment, and in its results, is gloriously wonderful. His name shall be called Wonderful.
2. The Lords works are benevolent. His works are designed not to surprise and startle men, but to save them. The Lord hath made known His salvation, His righteousness hath He openly showed in the sight of the heathen. Righteousness parallel with salvation, as so frequently in the latter portion of Isaiah.Perowne. For the people of the Lord, salvation is the expression of His righteousness, which gives to every one His own: He has promised them salvation.Hengstenberg. The great object of our Lords mission was to save men from sin. The Son of Man is come to seek and to save that which was lost. Christ Jesus came into the world to save sinners. He imparts pardon to the guilty, peace to the troubled, holiness to the sinful, life to the dead, joy to the miserable. He is the Saviour. He hath made known His salvation and openly showed His righteousness. Not only has He proclaimed His salvation, but gloriously displayed it. He has proved Himself mighty to save. The triumphs of the Gospel are countless in number, gracious in character, surprising in their magnitude, and ever growing in extent.
3. The Lords works are accomplished by Himself alone. His right hand and His holy arm hath gotten Him the victory. Literally: Hath wrought salvation for Him. Hengstenberg: Have helped Him. Perowne: Hath gotten Him salvation, or the victory, as in E. V. (Comp. Psa. 44:4; Isa. 59:16; Isa. 63:5.) I have preferred here the former rendering, because in the next verse the noun occurs from the same root, and there the rendering salvation is, I think, preferable to victory. Christ Jesus our Lord alone accomplished salvation for us. He alone effected the atonement. He alone saves the sinner. In the pursuit of holiness He supplies the motive and imparts the power. From beginning to end salvation is His sole work; and to Him alone be all the praise.
4. The Lords works are accomplished in accordance with His covenant. He hath remembered His mercy and His truth toward the house of Israel, Loving-kindness faithfulness, the two attributes expressive of Gods covenant relation to His people.Perowne. The salvation wrought by the Lord is in fulfilment of His gracious purposes and promises. His word cannot fail. His promises are gloriously reliable. He promises to save whosoever believeth, and He will do so. He has covenanted to save them to the uttermost that come unto God by Him, and He will keep His covenant for ever.
5. The Lords works are accomplished for the good of the whole human race. All the ends of the earth have seen the salvation of our God. Not for the Jews alone is salvation wrought, but for all peoples. Christ died for all. Salvation is suited to the needs of all men; our Lord commissioned His Church to proclaim it to all; and it is free for all. Salvation is for man as man, without distinction of nationality or race, &c.
Here, then, we have surely the most excellent reasons for exultation.
II. Exultation with the fullest expression. Psa. 98:4-6. The expression should be
1. Joyful. Make a joyful noise unto the Lord, and rejoice. Salvation is a source of joy, and should be celebrated in glad songs.
2. Hearty. Make a loud noise. The word here used is expressive of irrepressible joy. Our praise for salvation should be the full-toned utterance of thankful and rejoicing hearts.
3. Religious. Sing praise, sing unto the Lord with the voice of a Psalm before the Lord, the King. The praise is to God; the exultation is because of His wondrous works; the song is sacred as well as triumphant, reverent as well as loud.
4. With all suitable aids. With the harp, with trumpets and sound of cornet. Trumpets, Chatzotzeroth, the straight trumpets used by the priests for giving signals (Num. 10:2-10; 1Ch. 15:24-28). Cornet, shophar, a loud sounding instrument, made of the horn of a ram or of a chamois (sometimes of an ox), and used by the Jews for announcing the Jubilee (Lev. 25:9), for proclaiming the new year, for the purposes of war (Jer. 4:5-19), and for the sentinels at the watch towers to give notice of the approach of an enemy (Eze. 33:4-5). The joy of salvation is so great that words and human voices are inadequate to express it, and so various musical instruments were used as aids in its expression. Our celebration of the great things which the Lord hath done for us should be with such intense and ardent affection that all means will seem inadequate duly to express that affection.
III. Exultation in the widest extent. Psa. 98:7-9. In Psa. 98:7-8 the Psalmist calls for universal praise; and in Psa. 98:9 he gives the reason for it. (See remarks on Psa. 96:11-13). As the whole creation, both animate and inanimate, has groaned beneath the weight of the curse, so shall the whole creation partake of the great deliverance, and unite in the exultant celebration. The Psalm, says Barnes, calls for universal praise. The very reading of the Psalm, so joyous, so jubilant, so animated, so exalting, is fitted to awaken the mind to praise; to rouse it to thankfulness; to fill it with joy. One cannot read the Psalm without being a happier man; without being lifted above the world; without lofty views of God; without a feeling that He is worthy of this universal praise; without recognising that we are in a world where the mind should be joyful; that we are under the dominion of a God whose reign should fill the mind with gladness.
CONCLUSION.
1. Are we by faith personally interested in the salvation which Christ has wrought? Do we know Him as our Saviour?
2. Are we REJOICING in His salvation? Salvation should fill our hearts with music and our mouths with Song of Solomon 3. Are we doing all in our power to diffuse throughout the world the knowledge of the Lord Christ and His salvation? Let us never cease from our evangelistic efforts till all the ends of the earth have seen the salvation of our God.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 98, 99
DESCRIPTIVE TITLE
A Shorter Service of Song (for a Sabbath Day).
ANALYSIS
Psalms 98 : An Invitation to Sing the New Song of Jehovahs Victory in behalf of the House of Israel.
Psalms 99 : Jehovahs Assumption of Kingship Proclaimed: with a Renewed Call to Worship.
Psalms 98
(Lm.) Psalm.
1
Sing ye to Jehovah a song that is new,
for wondrous things hath he done,
his own right hand and his holy arm have gotten him victory![350]
[350] Or: salvation.
2
Jehovah hath made known his victory,
to the eyes of the nations hath he unveiled his righteousness:
3
He hath remembered his kindness and his faithfulness to the house of Israel,
all the ends of the earth have seen the victory[350] of our God.
4
Shout ye to Jehovah all the earth,
break forth and ring out your joy and make ye melody:
5
Make ye melody to Jehovah with the lyre,
with the lyre and the voice of psalmody;
6
With trumpets and the sound of the horn
shout ye before the KingJehovah!
7
Let the sea thunder and the fulness thereof,
the world and they who dwell therein:
8
The streamslet them clap their hands,
together the mountainslet them ring out their joy:
9
Before Jehovah for he is coming to judge the earth:
he will judge the world with righteousness,
and the peoples with equity.
(Nm.)
Psalms 99
(Nm.)
1
Jehovah hath become king[351]let the peoples tremble,
[351] As in Psa. 93:1, Psa. 96:10, Psa. 97:1.
enthroned on cherubimlet the earth quiver.
2
Jehovah in Zion is great,
and high is he above all the peoples.
3
Let them thank thy name great and fearful:
(4)
Holy is he.4 and strong,
a king who loveth justice.
Thou hast established equity,
justice and righteousness in Jacob hast thou thyself wrought.
5
Exalt ye Jehovah our God,
and bow down at his footstool:
Holy[352] is he!
[352] Some cod. (w. Sep., Vul.): For holyGn.
6
Moses and Aaron among his priests,
and Samuel among the callers on his name,
callers [were they] unto Jehovah and he used to answer them:
7
In a pillar of cloud used he to speak unto them:
they kept his testimonies,
and a statute he gave to them.
8
Jehovah our God! thou thyself didst answer them,
a forgiving GOD becamest thou unto them;
but one taking vengeance on the evil deeds of them.
9
Exalt ye Jehovah our God,
and bow down at his holy mountain;
For holy is Jehovah our God.
(Nm.)
PARAPHRASE
Psalms 98
Sing a new song to the Lord telling about His mighty deeds! For He has won a mighty victory by His power and holiness.
2, 3 He has announced this victory and revealed it to every nation by fulfilling His promise to be kind to Israel. The whole earth has seen Gods salvation of His people.
4 That is why the earth breaks out in praise to God, and sings for utter joy!
5 Sing your praise accompanied by music from the harp.
6 Let the cornets and trumpets shout! Make a joyful symphony before the Lord, the King!
7 Let the sea in all its vastness roar with praise! Let the earth and all those living on it shout, Glory to the Lord.
8, 9 Let the waves clap their hands in glee, and the hills sing out their songs of joy before the Lord, for He is coming to judge the world with perfect justice.
Psalms 99
Jehovah is King! Let the nations tremble! He is enthroned upon the cherubim. Let the whole earth shake.
2 Jehovah sits in majesty in Zion, supreme above all rulers of the earth.
3 Let them reverence Your great and holy name.
4 This mighty King is determined to give justice. Fairness is the touchstone of everything He does. He gives justice throughout Israel.
5 Exalt the Lord our holy God! Bow low before His feet.
6 When Moses and Aaron and Samuel, His prophet, cried to Him for help, He answered them.
7 He spoke to them from the pillar of cloud and they followed his instructions.
8 O Jehovah our God! You answered them and forgave their sins, yet punished them when they went wrong.
9 Exalt the Lord our God, and worship at His holy mountain in Jerusalem, for He is holy.
EXPOSITION
The warrant for regarding Psalms 98, 99 as a Shorter Service of Song for Sabbath Worship is informal, but probably sufficient. The comparative brevity of this Service is obvious. Its distinctness from what has gone before is marked by the superscribed word Psalm over 98. Its substantial identity of theme with Psalms 92-97 is easily perceived; and chiefly appears in the recurrence of the Proclamation of Jehovahs Kingship, sustained by similar invitations to worship, and a repetition, in Psa. 98:9, of the hearld note of Psa. 96:13.
Psalms 98 opens like 96, only with a clearer statement of the precise nature of Jehovahs victory: that it amounts to an unveiling of his righteousness, by fulfilling his promises to the house of Israel.
Psalms 99 contains a considerable amount of new matter: as, for example, Jehovahs occupancy of his cherubic throne; Zion being the especial place where his greatness is displayed; with a tolerable clear reminder of the trisagion or thrice holy cry of the Seraphim in Isaiah 6. Again, it is very pointedly said that Jehovah himself has wrought justice and righteousness in Jacobthe use of which name, for Israel, offers a further assurance that it is to the historic nation of the Twelve Tribes that the psalm refers. It is perhaps a little difficult to determine the motive for referring by name to Moses, Aaron and Samuel: probably not so much to generalise, by intimating that even now they have among them a Moses, an Aaron, and a Samuel to intercede for them (as Kp. suggests) as to connect, in a more general way the old history with the new, and to enjoin the lesson of holy fear as not out of place in the coming glorious time.
The foregoing rapid survey of the two Sabbath Services of Song has been submitted for the purpose of preparing the reader for the following.
GENERAL REFLECTIONS
on the entire twofold series of psalms whose Keynote is Jehovah hath become King.
The first reflection is: That here we have intimated some NEW DIVINE ACTION based upon the abiding and unalterable Sovereignty of God, but in advance of it; coming into effect at a special time and place and under special circumstances; and furthermore leading to results so stupendous as naturally to raise the question how far they have even yet been fulfilled. It is satisfactory to observe with what practical unanimity Expositors agree that such New Divine Action is affirmed by the great words of proclamation four times over used in these psalms: Yahweh malak=Jehovah hath become King. Thus the Speakers Commentary says: The verb rendered is (now) king is here used in reference to the inauguration of the Theocracy in its final and complete manifestation. Similarly Perowne: Is KING. More exactly, hath become King, as if by a solemn coronation (comp. the same expression of a new monarch ascending the throne, 2Sa. 15:10, 1Ki. 1:11, 2Ki. 9:13). He has been King from everlasting, but now His kingdom is visibly set up, His power and His majesty fully displayed and acknowledged. More fully Delitzsch: Heretofore Jahves rule, seeing He has waived the use of His omnipotence, has been self-abasement and self-renunciation; now, however, He manifests Himself in all His majesty, which soars above everything; He has put this on as a garment; He is King and now shows himself to the world in His royal robe. In like manner Thrupp: There is in the words themselves, as Hengstenberg just remarks, an allusion to the form used at the proclamation of the commencement of the reign of an earthly sovereign; and hence it follows that the language does not apply to the constant government of God, but to a new glorious manifestation of his dominion. With equal explicitness, Briggs: Not the assertion of his everlasting royal prerogative, but the joyous celebration of the fact that He has now shown Himself to be King by a royal advent, taking His place on His throne to govern the world Himself, and no longer through inefficient or wicked servants. (Cp. Intro., Chap. III., Kingdom.)
The second reflection is: That these psalms are JEHOVISTIC RATHER THAN MESSIANIC, as a glance through them will at once shew. No Messiah, no Son of David, is once named in them. At first this is startling: ultimately it seems less strange. For, let us consider: Since No man can see God and live (Exo. 33:20), since No man hath seen God himself at any time (Joh. 1:18), it follows that whenever men have been held to have seen him, it can only have been through a veil. It is well known that there are incidents and suggestions even in the Old. Testament looking in this direction, particularly with regard to the Messenger in whom is the name Jehovah (Gen. 16:10-13; Gen. 19:24, Exo. 23:20-21; Exo. 33:14-15). Then, too, Christians, holding Jesus of Nazareth to have been the Messiah, consistently conceive of him as the veiled manifestation of Deityveiled in self-renunciation and self-abasement; and therefore no man was compelled to see his glory; which glory, now, for the present, is hid in God (Col. 3:3) and ready at any time to burst forth as in these Theocratic psalms.
A third reflection naturally follows: That these psalms, for their fulfilment, await THE MESSIAHS SECOND ADVENT. The psalms are highly poetic, and even dramatic, as all sober interpreters admit. Still, it by no means follows that they have no clear burden to deliver; and therefore the dictate of sanctified common sense would appear to be to say, Will the burden of these psalms, when due allowance has been made for figures of speech, be well met when the Messiah returns, according to the plain sense of his own and his apostles sayings about his Second Coming?
We may here strengthen these reflections by quoting the weighty words of Delitzsch: In addition to such psalms as behold in anticipation the Messianic future, whether it be prophetically or only typically, or typically and prophetically at once, as the world-overcoming and world-blessing kingship of the Anointed of Jahve, there are others, in which the perfected theocracy as such is seen beforehand, not as the parousia of a human king, but as the parousia of Jahve himself, as the kingdom of God manifest in all its glory. These theocratic psalms form along with the Christocratic two series of prophecies, referring to the last time, which run parallel with one another. The one has for its goal the Anointed of Jahve, who from out of Zion rules over all peoples; while the other has Jahve, seated above the cherubim, to whom the whole world pays homage. Although these two series converge in the Old Testament, they do not come together; it is the historical fulfilment that first of all makes it clear that the parousia of the Anointed One and the parousia of Jahve are one and the same. It is only at a few climaxes of prophecy that this thought flashes forth in the Old TestamentIntro. to Psalms 93.
A fourth reflection is: That as soon as the ultimate blending of the Theocratic and the Christocratic prophecies is accepted, and information is accordingly sought in the New Testament regarding the Messiahs Second Coming as destined to fulfil these psalms, particularly as to the Destruction of the Lawless One by that Second Coming, according to 2 Thessalonians 2,so soon is THE POSITION OF Psalms 94 IN THIS SABBATH SERVICE OF SONG TRIUMPHANTLY VINDICATED. It cannot be denied that its position here is extraordinary; nor can it be doubted that the psalm itselfboth in its description of so gigantic a development of Lawlessness, as is portrayed therein, and in its outcries for Divine Vengeance there-uponreadily carries us beyond Hezekiah and beyond Sennacherib. It would surpass the wit of man to coin a more apt phrase for describing the COMING LAWLESS ONE, in the awful doings to be permitted him, than as the Throne of Engulfing Ruin framing Mischief by Statute. Given, then, the conclusions that this Throne of Iniquity will yet prove specially disastrous to Hezekiahs nation; and that Jehovahs overthrow of that Throne will constitute the great Victory by which the Theocracy will be visibly set up on earth, and Jehovahs final reign inaugurated,then nothing could be more appropriate than the insertion of this psalm just here in Hezekiahs larger Sabbathdays Service of Song. Indeed, only to see this, is nothing short of discovering a new, unexpected and most welcome proof of Jehovahs wondrous overruling ways; and it may be forgiven any Christian if, under such an impulse, with bowed head he here sends up to< heaven his welcome to YAHWEH-CHRIST as EARTHS COMING KING.
QUESTIONS FOR DISCUSSION
1.
What are the reasons for considering Psalms 98, 99 as a shorter service of song for a sabbath day?
2.
What is the purpose of referring to Moses, Aaron, and Samuel by name?
3.
Rotherham makes four reflections on these two psalmsshall we state and discuss the thought of each: (a) On the basic pre-supposition that Jehovah hath become king, What is the new divine action? Evidently the rule or kingship of God has taken on a new aspect. (b) What is meant by saying these psalms are Jehovistic rather than Messianic? What is the ultimate conclusion? (c) The fulfillment of these psalms await the return of the Messiah. Are we to believe there is to be a literal rule of God through Christ in Jerusalem? Discuss. (d) Psalms 94 is vindicatedhow? What does 2 Thessalonians 2 say about this? Is the lawless one described in Psalms 99? Discuss.
Fuente: College Press Bible Study Textbook Series
(1) Victory.The word more commonly rendered salvation, as, indeed, in next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. A new song See note on Psa 96:1.
His right hand, and his holy arm Symbols of his most excellent power and majesty.
Hath gotten him the victory The form of expression denotes, that as the cause was God’s, so he achieved deliverance in a manner to signalize his own name. The description is parallel to Isa 52:10; Isa 59:16; and applies, prophetically, to Christ, his resurrection, and his victory over his enemies.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 98
Characteristics – Psalms 98 begins and ends with the same verses that Psalms 96 begin and end with.
Structure – In this song of praise, the nation of Israel is exhorted to praise the Lord (Psa 98:1-3), then all people of the world (Psa 98:4-6), then all of creation (Psa 98:7-9).
Fuente: Everett’s Study Notes on the Holy Scriptures
Admonition to Praise the Messiah.
v. 1. O sing unto the Lord a new song, v. 2. The Lord hath made known His salvation, v. 3. He hath remembered His mercy and His truth, v. 4. Make a joyful noise unto the Lord, v. 5. Sing unto the Lord with the harp, v. 6. With trumpets and sound of cornet, v. 7. Let the sea roar and the fullness thereof, v. 8. Let the floods clap their hands, v. 9. before the Lord; for He cometh to judge the earth
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
ANOTHER psalm of joy on the coming of God to judge the earth (Psa 98:9). It is entitled simply “a psalm,” and has no very peculiar features. Metrically, it is best viewed as composed of three strophes of three verses each. The first strophe gives the grounds of praise (Psa 98:1-3); the next describes the method of praise (Psa 98:4-6); the third contains a call on all nature to join in the praise (Psa 98:7-9).
Psa 98:1
O sing unto the Lord a new song (comp. Psa 96:1-13; which opens similarly). The faithful and wise steward is ever bringing out of his treasures things which are at once old and “new.” For he hath done marvellous things. The “marvellous things” which God has done for man constitute the first ground for praising him. These marvels may be either those of his ordinary providence, or special interpositions and deliverances. His right hand, and his holy arm, hath gotten him the victory; rather, hath wrought salvation for him (see the Revised Version; and comp. Isa 59:16; Isa 63:5).
Psa 98:2
The Lord hath made known his salvation; i.e. “has manifested his power to save.” The psalmist looks back upon the deliverance of Psa 98:9, as though it were accomplished. His righteousness hath he openly showed in the sight of the heathen. God has vindicated in the eyes of all the nations upon earth the righteousness of his rule over mankind.
Psa 98:3
He hath remembered his mercy and his truth towards the house of Israel. The judgment of the nations involves mercy and deliverance to Israel, which is oppressed by them; and thus manifests God’s faithfulness towards them. All the ends of the earth have seen the salvation of our God (comp. Psa 98:2 and Isa 52:10).
Psa 98:4
Make a joyful noise unto the Lord, all the earth. God is to be praised heartilywith a loud and ringing voice. The body is to unite with the soul in giving him thanks, and to perform its part vigorously and with zeal (comp. Psa 5:3; Psa 66:1; Psa 81:1; Psa 95:1, Psa 95:2; Psa 100:1, etc.). And in the praise of God the whole earth is to join. Make a loud noise, and rejoice, and sing praise; rather, break forth, and sing for joy, and sing praise (see the Revised Version).
Psa 98:5
Sing unto the Lord with the harp; i.e. “with a harp accompaniment.” It is fitting that in the praises of God instrumental music should be joined with vocal melody (comp. Exo 15:20; 2Sa 6:15; 1Ch 15:16, 1Ch 15:28; 1Ch 16:6; 2Ch 5:12, 2Ch 5:13; Ezr 3:10; Neh 12:27, etc.). With the harp, and the voice of a psalm; or, the voice of melody (Revised Version).
Psa 98:6
With trumpet and sound of cornet; rather, with clarions and voice of trumpet. The chatsotseroth are “the straight trumpets, such as are seen on the Arch of Titus, used by the priests for giving signals” (Kay). The shophar is the ordinary curved or rounded trumpet or horn. Make a joyful noise before the Lord, the King; literally, before the King, Jehovah. (On the use of wind instruments in the temple service, see 1Ch 15:24, 1Ch 15:28; 2Ch 5:12; Ezr 3:10.)
Psa 98:7
Let the sea roar, and the fulness thereof (see above, Psa 96:11, where the same phrase occurs). The call on the inanimate things of nature to rejoice is grounded on man’s sympathy with nature, which makes him desire, and half believe, that nature may sympathize with him. The world, and they that dwell therein (comp. Psa 24:1).
Psa 98:8
Let the floods clap their hands. This bold metaphor occurs only here and in Isa 55:12, where the “trees” are asked to “clap their hands.” Let the hills be joyful together before the Lord; or, sing for joy together; i.e. join with the rest of nature in expressing gladness.
Psa 98:9
For he cometh to judge the earth. Nature, inanimate and animate, may well be asked to rejoice when God comes to judge the earthsince he is sure to judge it aright. With righteousness shall he judge the world, and the people with equity. “God by his righteous judgment will bring the whole earth from a state of sorrow into a state of salvation and joy” (Hengstenberg).
HOMILIES BY S. CONWAY
Psa 98:1
Jehovah’s victories.
This psalm is almost an echo of Psa 96:1-13; and, like that, tells of the triumphant issue of the Lord’s great battle. No doubt the psalmist had some special event in the history of God’s people in his mindsome glorious victory given to them; but his words here bring to our thoughts God’s spiritual victories, far larger and wider triumphs than any that Israel ever knew. Consider, therefore
I. THE VICTORIES OF THE LORD WHICH THIS PSALM REMINDS US OF.
1. There is that of the pastfor humanity generally, for the whole world. Mankind was in sore distress; and he had no help in himself, he had become the devil’s prey. But how was this to be remedied? The Incarnation, the Atonement, the gift of the Holy Ghost, were the answer. And so now forevery child of man who will avail himself of it, there is full salvation provided. The guilt of our sin, our corrupt nature, and the holy Law of God, were all against us; but in this great victory of the Lord, guilt was put away, man’s evil nature subdued, and the Law honoured as it had never been or could be before. Well may we say with St. Paul, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ” (1Co 15:57).
2. There is that of the presentthat which the individual believer rejoices in for himself. The sense of condemnation is gone, the power of sin is broken, the tyranny of the devil trampled on, the might of sorrow and care gone, the fear of death vanished, and eternal life wonthat is the victory which is given now to many a believing soul, to every soul who will have it.
3. That of the futurethat of the Church triumphant, when every foe is vanquished, when all that have tried and troubled us is no more, and when we are presented “faultless before the presence of the Lord’s glory with exceeding joy.”
II. WHAT IS HERE SAID OF THEM.
1. They are marvellous. Are they not so? Think of what stood in the way of each.
2. They are all of God. “His right hand, and his holy arm, hath,” etc. How evident this is! Did ever any hear of a really saved soul saying aught else than this? And:
3. They are victories of believers. Not of mere compassion, still less of mere power, but it was “his holy arm “that triumphed. The law of righteousness and truth was maintained.
4. They demand a new song. And they have it, and will forevermore. Let us be in that choir.S.C.
Psa 98:7-9
Man’s relation to the natural world.
In a beautiful sermon on these verses by the late Revelation T.C. Finlayson, M.A; to which this homily is greatly indebted, he remarks, that when piety and poetry are married to each other, such a song as this is the offspring of their marriage; he notes also the unhappy rarity of this union. Where piety is, there, all too often, imagination is conspicuous by its absence, and such absence is regarded with much complacency, and as a thing desirable rather than otherwise. On the other hand, where the gift of a rich imagination has been bestowed, how sadly often it is divorced from all piety! But in this psalm, as in so many others, the two have been united, and the outcome is such an inspired burst of poetry as we have in these verses. In this exalted spiritual condition the soul sees its true relation to the natural world. The soul regards the world of nature
I. AS ITS SERVANT. There is a tone of lordship and mastery in these verses. The sea, the earth, the floods, and the hills are bidden to take their parts in the great anthem of praise. The psalmist seems to be issuing his orders to them, and they are as servants ready to obey. It is here as in Psa 8:1-9. All things are put beneath him, he is lord of all. Man has been placed on the earth, not merely to occupy, but to subdue and to rule over it. As generation after generation passes away, this rulership becomes ever more complete. By patient study of the laws of the great Overlord of all, man, the underlord, has learnt to bind the forces of nature, and to make them execute his will. They are his servants under him, and he says to this one, “Come,” and it cometh, and to another, “Go,” and it goeth. And so here he utters his command, “Let the sea roar,” etc.
II. AS FELLOW WORSHIPPER. The scenes, the sounds, the movements of nature are to the soul of the psalmist not merely scenes and sounds and movements, but show that, like himself, nature is a worshipper “before the Lord” Not that nature, the dead material world, can of itself render worship; only the soul can do that. And only a soul itself filled with the spirit of worship, can see and hear in the natural world what appears to be worship, joy, and praise. We speak of sacred music, but no sound of choir, or organ, or instrument of any kind can utter sacred music unless it express sacred thought in some soul. But let the soul be filled with such high, holy thought and emotion, and, lo! all nature becomes one vast choir, and its varied sounds one glorious anthem of praise.
III. AS SHARER TOGETHER WITH HIMSELF IN THE VICTORIES OF GOD‘S GRACE. The soul sees along with its own redemption, the redemption of nature (Rom 8:19-21; Psa 67:6). The soul of the psalmist is looking on to the full victory of the Lord over all his foes, and the consequent redemption of man, and the earth likewise, under the Lord’s righteous rule; and so he calls on all the powers of nature to join with him in praise.
IV. AS, LIKE HIMSELF, GLAD IN GOD. The undevout soul fails to see this, but the eye purged with the love of God in Christ beholds continually in all that is fair, beautiful, and good in the natural worldand how much there is of this!the heart of nature praising God.S.C.
HOMILIES BY R. TUCK
Psa 98:1
The Lord’s victory.
“His right hand, and his holy arm, hath gotten him the victory.” This is to be treated as a joy song of the returned Exiles, who regarded themselves as delivered and restored, because their God had fought for them, overcome all their foes, and mastered all their hindrances and difficulties. It was not their right hand that had gotten them the victory. It was God’s right hand that had gotten him the victory, of which they were permitted to reap the full benefit. This victory quickened thought, and brought to mind the assurances of the Prophet Isaiah, e.g. “The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God” (Isa 52:10). And the victory brought to view the older Israelite history, from the great Red Sea victory and onward. It was plain enough that God had been always getting the victory, always redeeming, always recovering, rescuing, and restoring, always the Saviour. The type of the Divine relations with the people is given in the redemption from Egypt, and then Israel lifted a joy song, acknowledging concerning Jehovah, “Thy right hand, O Lord, is become glorious in power; thy right hand, O Lord, hath dashed in pieces thine enemy.” For a chorus to their song the women sang, “Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.”
I. THE VICTORIES WHICH THE LORD HAS WON. Illustrate:
1. Those won in the older ages, and kept on record in the Old Testament.
2. Those won in the times of Christ, and kept on record in the New Testament.
3. Those won in the ages of the Christian Church, especially in the missionary ages.
4. Those of which we have personal experience, as bearing relation to our past distresses.
II. THE FIGHT IN WHICH THE LORD IS NOW ENGAGED. It is not enough to say that it is with evil in all its forms; it is also with the consequences of evil in all their varieties: as these affect the race, the nation, the society, the family, or the individual. We recognize the fight, we do not always see that it is the Lord fightingthe Lord with us in the fight.
III. THE VICTORIES WHICH THE LORD WILL WIN. “His bow ever abides in strength;” “He goeth forth conquering and to conquer.” He will conquer in the one. He will conquer in the many. One day the final Victor over all evil will “deliver up the kingdom to the Father, and God shall be all in all.”R.T.
Psa 98:3
The Lord’s memory.
This is regarding God as if he were a man, and acted as men act. Men find the memory of kindnesses they have done become a plea for showing further kindness. To have ever helped any one gives them a sort of natural claim on us to help them again. So the psalmist, full of joy in the blessings God was giving his people in his day, felt quite sure that God must have been recalling, remembering, what great things he had done, in olden days, for his people. We think our great pleas to urge before God are our needs and our deserts. But these are altogether surpassed by the pleas we may use. God’s honour, God’s promise, and what God has already done for us. But herein lies an important distinction between God’s feelings and man’s. Only the very noblest among men fail to be annoyed when past favours are made into a plea for new gifts. We are annoyed at the beggar who comes again and again so hopefully, because he has so often come successfully. God loves to bless those whom he has blessed. We may never think of him as tiring of blessing.
I. WHAT MAY WE THINK THE LORD REMEMBERS? See two things.
(1) That he had to be very gentle and merciful toward us.
(2) That he had to keep his promise to help us. Remembers his mercy and truth; his loving kindness and faithfulness. See what persuasion to new “mercy and truth” is in such quickened memory.
1. The exercise of the passive graces purifies and ennobles character, and makes us more able to exercise them, and more anxious to find objects on which to exercise them. Do some act merely for a person, and you may find it tiresome to have to do it again. But show a kindness, be merciful, pitiful, tender, gracious, and you will want to be all these over and over again.
2. Every claim upon a man of truth is an establishing and confirming of his truth, and makes him more determined that men shall have absolute trust in his word. If it be thus with men, how much more so with God!
II. HOW MAY WE VENTURE TO QUICKEN THE LORD‘S MEMORY? By telling him freely what is in our memories concerning his dealings. This is the way of love. The lover tells his loved one his memories, and that is the best quickening of hers.R.T.
Psa 98:5-7
Showing our joy in God.
It must strike every reader of the Psalms that the call to give expression to the joy felt in God is very frequent. We are constantly made to feel that the people did not readily come up to the psalmist’s standpoint. Emotionally he could not raise them to his level, and their flagging and dragging seems sometimes to worry him. But the intensely earnest man, the man of cultured spiritual feeling, the pious poet soul, always has this trouble, and is always in danger of misapprehending his fellows because they seem unable adequately to respond to him. He does not realize that he may be no better standard, since he is above average, than they are who are below average. The man in advance does us all good by lifting us all higher, if he fails to lift us to his own level. If we cannot sing and praise as the psalmist does, we can all sing and praise better because the psalmist chants so nobly. Illustrate this point by referring to David, the royal psalmist, actually beginning in the tabernacle a service of song. No doubt some were heartily with him from the first, but many must have given him trouble. Some were tiresomely indifferent. They would not come, but they would give no reasons for not coming. Some opposed, and we can well imagine some of the grounds of their opposition. So it always is and always will be. We may qualify the trouble this may cause us by remembering that the signs and expressions of religious feeling greatly differ, and we cannot reasonably expect all persons to express themselves as we do. What we may look for, and work for, is some expression of what is in men’s hearts toward the Lord. Let them break out into songs and music, if that will best utter their hearts. Let them abound in good works, if they like that voice for their souls better. The main thing is thisif a man has any joy in God in his soul, let him find out how to give it voice, so that God and men may know of it.R.T.
HOMILIES BY C. SHORT
Psa 98:1-9
Universal salvation.
“The last great revelation, the final victory of God, when his salvation and his righteousness, the revelation of which he has promised to the house of Israel, shall be manifested both to his own people and to all the nations of the earth.”
I. GOD HAS REVEALED A GREAT SALVATION FOR THE WORLD. (Psa 98:1-3.) Distinguished by three great things.
1. Righteousness. (Psa 98:2.) Reveals his righteousness in and by means of Christ in order to secure our righteousness. Righteousness the most comprehensive description of the Divine character and work.
2. Mercy, or loving kindness. (Psa 98:3.) Loving kindness towards the sinful and unworthy. Mercy and righteousness compatiblemercy a part of righteousness.
3. Truth, or faithfulness. (Psa 98:3.) “Loving kindness and faithfulness, the two attributes expressive of God’s covenant relationship to his people.” He fulfils all the promises, and more than all the promises, which his mercy has made.
II. THE JOY WHICH THIS SALVATION SHOULD CREATE. (Psa 98:4-9.)
1. The intensity of this joy. (Psa 98:4-6.) To be uttered by all possible means and instruments. “A joyful noise.” The human voice is to be aided and supplemented by instrumental music to give more intense expression to it.
2. The extent of the joy. (Psa 98:7-9.) The sea is to take up the song; and the floods all to clap their bands; and the mountains are to rejoice together. The whole earth is to rejoice, because God comes to bring it from sin and sorrow into a state of salvation and joy. The poet projects himself into the grandest material objects, and they become sympathetic with his joys and sorrows.S.
Fuente: The Complete Pulpit Commentary
Psalms 98.
The Psalmist exhorteth the Jews, the Gentiles, and all creatures, to praise God.
A Psalm.
This psalm has several expressions like those which are used in Psalms 1 96: and therefore probably it was composed by David. The Greek copies call it, “A Psalm of David.” Perhaps it was written upon occasion of some remarkable deliverance which God had lately granted to Israel, as an earnest of future blessings; especially of the coming of that great blessing, the Lord Christ, to give salvation to his faithful people. Grotius is of opinion, that this psalm is a kind of summary or abridgement of Moses’s song in Exodus 15.
Psa 98:1. Hath gotten him the victory Hath brought him salvation. This in the strictest letter belongs to the prophetic sense, accomplished in the resurrection of Christ. For then, in an eminent manner, did the divine power, called God’s right hand, and God’s fidelity in making good his promise, fitly stiled his holy arm, bring him, that is Christ, relief; in raising his dead body out of the grave. See Dr. Hammond.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 98
A Psalm
O sing unto the Lord a new song;
For he hath done marvellous things:
His right hand, and his holy arm, hath gotten him the victory.
2The Lord hath made known his salvation:
His righteousness hath he openly shewed in the sight of the heathen.
3He hath remembered his mercy and his truth toward the house of Israel:
All the ends of the earth have seen the salvation of our God.
4Make a joyful noise unto the Lord, all the earth:
Make a loud noise, and rejoice, and sing praise.
5Sing unto the Lord with the harp;
With the harp, and the voice of a psalm.
6With trumpets and the sound of cornet
Make a joyful noise before the Lord, the King.
7Let the sea roar, and the fulness thereof;
The world, and they that dwell therein.
8Let the floods clap their hands:
Let the hills be joyful together
9Before the Lord; for he cometh to judge the earth:
With righteousness shall he judge the world,
And the people with equity.
EXEGETICAL AND CRITICAL
Contents and Composition.This Psalm is furnished merely with the superscription: mizmor, and is ascribed by the Sept. and Syriac Versions to David. It agrees most closely with Psalms 96. Yet there is not an entire absence of peculiar expressions, to which, especially, Psa 98:1 c and 8 belong. The wonderful deeds of God in behalf of His people, in the sight of all the nations, for the display to the world of His righteousness, mercy, and truth towards the house of Israel, are cited here also in order to justify the call sent forth for the praise of Jehovah. This points to the modes of expression characteristic of the second part of Isaiah, with reference to the restoration of the people after the judgment decreed upon Babylon. There is nothing to indicate decisively a later period, whether a victory over the Persians (De Wette), or that Purim-festival which was celebrated after the victory (2Ma 15:26), to which the other Psalms are supposed to relate as triumphal songs (Hitzig). For the clapping of the hands by boys at the Purim-feast, whenever Haman was named, is something quite different from the clapping of the hands figuratively applied in Psa 98:8 to streams, in order to set forth the joy at the appearance of God, as King in Zion, before the whole worlda joy universally felt. The reference to the song of the Israelites after their departure from Egypt (Syriac version) was occasioned merely by the mention of the sea, which is called upon to join in the praise of God for His wonderful deliverance of Israel, accomplished before the eyes of the heathen. The division is simple and natural. In the first strophe the call is justified by pointing to the deeds of Jehovah, and in the second it is addressed specially to the people, the Levites, and the priests, in the third it is presented in its relations to the world in general.
Psa 98:1 ff. His right hand hath helped Him [E. V.: His right hand hath gotten Him the victory]. This means that God Himself has intervened, and that decisively, by His immediate miraculous interference (Isa 59:16; Isa 63:5) and by His holy arm (Isa 52:10). [Perowne prefers to render: have gotten Him salvation, on account of the recurrence of a noun from the same root in Psa 98:2-3, where this is the most suitable translation.J. F. M.] The remembering in Psa 98:3, expresses more than retaining in the memory, as contrasted with forgetting (1Sa 1:11). It alludes to the fulfilment of promises given, or to the execution of resolutions taken, as contrasted with their abandonment (Gen 24:27). [On Psa 98:7 Hengstenberg: The roaring suits the fulness of the sea as well as the sea itself; it is used in Job 39:25 of the loud shout of the human voice.J. F. M.] The clapping of the hands is employed as a token of applause and an expression of joy at the ascension of kings (2Ki 11:12; Psa 47:2). The waves of the sea exalting themselves are represented also in Hab 3:10 as hands stretched forth on high.
DOCTRINAL AND ETHICAL
1. The Church can be helped only through the Lord its God. But there is a difference between the ordinary means of grace and extraordinary help. Since God employs both according as circumstances require, so must the Church, while awaiting the latter, not neglect the former. She is, by such a course, strengthened in hope as well as in patient waiting, and is both rendered better fitted to praise Gods wonders, and encouraged to engage in such praise.
2. The wonders of God among His people are primarily designed for them, and earnestly directed to their deliverance. But they are not to be restricted to that nation, nor to be turned to the account of selfishness. And therefore some of them are performed before the eyes of the whole world, and are also to be made known to the heathen, in order that they may redound to the good of the world, and that God may be praised among all nations, when He shall have changed the desolated earth by righteousness and justice into an abode of salvation and joy.
HOMILETICAL AND PRACTICAL
What God does is not merely done rightly; what He has done in Zion must promote also the good of the whole world.The renovation of the earth by Gods coming, so as to be changed into the seat of His kingdom.Why is it that the songs in praise of God are ever becoming less frequent among us? Great and special blessings deserve great, special, and most fitting thanks.The victory which Christ has gained, and the deliverance which He sought to achieve, will be blessings to us, if we believe in Him, since it was for our sakes that He undertook this war.Christ has gained the victory with His own arm; therefore all merit on the part of the Church and all her own good works are excluded.Where Christs kingdom breaks forth mightily in praise, it requires a very strong influence to make it cease.
[Matt. Henry: Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breast, it will therewith put a new song into our mouths.
Barnes: One cannot read this Psalm without being a happier man; without lofty views of God; without feeling that He is worthy of universal praise; without recognizing that he is in a world where the mind should be joyful; that he is under the dominion of a God whose reign should fill the mind with gladness.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 665
CHRISTS ADVENT A GROUND OF JOY
Psa 98:1-9. O sing unto the Lord a new song, for he hath done marvellous things; his right hand and his holy arm hath gotten him the victory. The Lord hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. Make a joyful noise unto the Lord, all the earth:f make a loud noise, and rejoice and sing praise. Sing unto the Lord with the harp; with the harp and the voice of a psalm. With trumpets and sound of cornet make a joyful noise before the Lord the King. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together before the Lord: for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.
THE Psalms are generally read as the effusions of a devout mind, whilst their reference to Christ is almost entirely overlooked. This, which is now under our consideration, like the 96th with which it accords, confessedly relates to Christ: the very language of verse 3, is used by Mary, Zacharias, and Simeon, in the divine hymns whereby they celebrated his advent in the flesh [Note: Luk 1:54-55; Luk 1:72; Luk 2:30-32.]. It contains,
I.
Some grounds and matter for our joy
In the three first verses the Psalmist describes in figurative expressions, and in the last verse he expressly specifies, the proper ground of our joy.
The incarnation of Christ seems to be the subject here referred to
[Christ is the Lord Jehovah, the King of kings, and Lord of lords, who is come to judge the earth, and to exercise dominion, not, like the judges of Israel, over one nation only, but over all the nations of the world. Nor under his government will any partiality be shewn either to Jews or Gentiles; on the contrary, it is administered with perfect righteousness and equity: his laws are equally binding on the rich and poor: his invitations are equally extended to the most abandoned sinner, and the most decent moralist: his benefits are equally conferred on all, according to their attainments in holiness; and his judgments will be inflicted with equal severity on the proudest monarch and the meanest beggar. With him is no respect of persons; and whatever difference he may put between one man and another in this life, he will manifest at last, that though clouds and darkness were round about him, righteousness and judgment were the basis of his throne.]
This is indeed a ground for the most exalted joy:
1.
It is the most marvellous occurrence that ever the world beheld
[That God should be manifested in human flesh, in order to redeem his enemies from destruction, and to purchase to himself a church with his own blood! great indeed is this mystery of godliness: it has heights and depths that can never be explored.]
2.
It is the one mean of victory over death and hell
[Satan, the god of this world, the prince of the power of the air, had usurped dominion over the whole race of man, which he would have retained for ever, if God himself had not interposed to rescue us from our sore bondage. But how should even God himself effect this great deliverance? No way was found, but for God himself to take our nature, and become our substitute. What joy then should not the execution of this plan excite in our hearts!]
3.
It opens salvation to a ruined world
[By this was made known the way of righteousness and salvation through a vicarious sacrifice: nor was it any longer set forth in types, but openly, in plain explicit declarations; and that, not to the house of Israel only, but in the sight of the heathen. How should we benighted Gentiles rejoice in this!]
4.
It is the richest display of Gods mercy and truth
[It was in this incomprehensible mystery that mercy and truth met together, and righteousness and peace kissed each other. When the incarnation of Christ was first promised to the world, it was a most stupendous act of mercy: after that, the accomplishment of it was an exhibition of truth and faithfulness: yea, it was virtually the substance of all the types, the completion of all the prophecies, the consummation of all the promises. Who must not rejoice in it?]
After stating such grounds for joy, we may add with confidence,
II.
An exhortation to rejoice
The animated exhortation of the Psalmist imports that,
1.
We should feel an interest in this great event
[It is by no means sufficient to acknowledge Christ in a mere speculative manner; we should consider ourselves as the subjects of his kingdom, and seek to participate the blessedness of his people. Let us then inquire, not merely whether we believe that Christ came into the world, but whether we have been filled with wonder at his marvellous condescension? Let us ask ourselves whether his right hand and his holy arm have gotten him the victory over our rebellious hearts? Whether he have made known to us the sufficiency of his righteousness, and the excellency of his salvation? and whether his mercy and truth have been magnified in the forgiveness of our sins, and in our renovation after his divine image? All our pretences to joy will be vile hypocrisy, if we have not experienced, in some measure at least, these triumphs of his love, these victories of his grace.]
2.
We should express our gratitude for it
With frequency
[It is not at one particular season only that we should call these things to remembrance, but frequently, yea, continually; since we every moment reap the benefits of Christs administration. As the fire that burnt upon the altar was never suffered to go out, so neither should the flames of love and gratitude ever be extinguished in our hearts.]
With fervour
[With what energy does the Psalmist repeat and diversify his exhortations to rejoice! Shall we then he contented to offer to our Lord a few cold and languid acknowledgments? No: we should make melody in our hearts unto him; we should even shout for joy. What if the world accuse us of enthusiasm? shall we relax the tone of Christian joy for them; or bring down the injunctions of heaven to the standard of their religion? Let the angels or glorified saints be blamed for carrying their exultations to excess, would they regard it, and compliment their accusers at the expense of duty? We plead not indeed for any thing that is extravagant and foolish; but if we can obtain more of heaven in our hearts, and manifest it more in our lives, let us not be afraid or ashamed to do it.]
With unanimity
[The Psalmist calls, not only upon all the human race, but even upon the whole inanimate creation, to join in songs of praise and thanksgiving. And how lamentable is it that there should be found a creature upon earth, a rational and redeemed creature, that is indisposed for this exercise! O let us all be of one heart and mind: let us sing, rejoice, and give thanks: let our harps no longer be hung upon the willows, or struck in commendation of carnal joys; but let them be tuned in honour of our incarnate God; and let us celebrate upon them Messiahs praise. Thus shall even now our joy be unspeakable and glorified, a preparation for glory, an antepast of heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
This, like the foregoing, is a true gospel Psalm. Jesus is adored for the victories of his redemption; and the Church, both Jew and Gentile, is called upon to sing aloud the triumphs of his grace.
A Psalm.
Psa 98:1
It may be truly said of our Jesus, that he alone hath gotten the victory, for of the people there was none with him; Isa 63:3 . But what is this new song the church is called upon to sing? It can be none but that of redemption. For creation work had been long finished, and long and faithfully recorded: and ever is to be recorded as an ancient, lasting, eternal song. The morning stars then sang together, and the sons of God shouted for joy. Job 38:7 . But when redemption work came forward, and was perfected, a new note, a new song, was added to the subject, of mercy, and the church is called upon, as being most highly interested, to sing it. The song, and all the subject of it, is Jesus.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
A New Song
Psa 98:1
In some half-dozen of the Psalms, in Isaiah, and in the Apocalypse there is mention of a New Song, and in this weary world, where many are feeling very old, and in an age that is straining after novelty, it may be helpful to meditate awhile upon Jehovah’s New Song.
I. A New Heart Sings a New Song. First, then, it may be a new song, not because the words are new, for they may be the most familiar words to us, nor because of the originality of the sentiment, but because the song wells up from a new heart, from a heart renewed by the Spirit of the Lord. Old themes, old thoughts, old facts are touched with fresh light, and brighten with unwonted lustre.
II. New Mercies Demand a New Song. But this leads us to think about another kind of occasion, for which there must be a new song. It is when there are special mercies to acknowledge, and particular and signal deliverance to celebrate. In the abounding gratitude of the moment for extraordinary favour vouchsafed the soul asks a special measure, and fits new words of rapture to new music. It is only a jaded voluptuary who could interpret in a dreary sense the text that ‘there is no new thing under the sun’; there are still crises of unusual blessing providential interventions which the believing heart will thankfully recognize. Wherefore, we would ask, shall joy succeed mourning without being mentioned in a hymn to God? Shall we be relieved from sharp passages of anxiety, and not offer our Delivered supreme acknowledgment? We are poor beggars at the gate of His bounty, if when we cry for bread, and have our wants supplied, we scant our thanks to Him. We have but praise that we can offer. It is our solitary gift; shall we stint it? Nevertheless, it will be proportioned partly to the loving spirit which He has infused into us, and partly to our sense of His benefits. Therefore, when we realize cause of more than wonted gladness, we must wake within us our most fervent notes of praise.
III. We Need to be Stimulated to Praise and Thanksgiving. We have a faculty for pressing our eyes towards the gloomy portions of the picture. We are often tempted to grumble and to murmur. The many Christian privileges we enjoy are occasionally the reason why we are so speedily sensible when we miss any of them. But were our lot never so obscure and inhospitable, even in such case we were the more in fellowship with our suffering Saviour; and these light afflictions, they are precursors of abundant felicity by and by. Therefore let us cheer one another with the gladsome prospect, and be determined not to be dismal Christians. Instead of the old habitual grumble, let there be the New Song; instead of lamenting our few advantages, let us bewail our little use of those which we do possess in short, instead of thinking so much about ourselves, let us meditate on Christ. That will be a talisman of joy for us that will unlock our lips and enrapture our tongue. There is plenty of music in life for those who choose to sing; there is melody everywhere for those whose ears are attuned to it. For every saint there is a harp, and for every ransomed child of God a New Song.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 98:1 A Psalm. O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory.
A Psalm ] The Greek addeth, of David. A man might think it were rather of John Baptist pointing out Christ, and his kingdom, as if already come, with the great good thereby accruing to the saints.
Ver. 1. O sing unto the Lord a new song ] See Psa 96:1 , and observe how the compiler of the psalms hath hereabout set together sundry psalms of the same subject.
His right hand and his holy arm
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This is the call on Israel for a new song, though all the earth is to shout to Jehovah thereon, as Zion was glad when all the peoples saw His glory to the shame of idolatry. Here the sea too, the world, the rivers, and the hills all rejoice at His coming to judge the earth, Who is Jehovah the King.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 98:1-3
1O sing to the Lord a new song,
For He has done wonderful things,
His right hand and His holy arm have gained the victory for Him.
2The Lord has made known His salvation;
He has revealed His righteousness in the sight of the nations.
3He has remembered His lovingkindness and His faithfulness to the house of Israel;
All the ends of the earth have seen the salvation of our God.
Psa 98:1 O sing to the Lord a new song This is a Qal imperative. One can see why Psalms 95; Psalms 96; Psalms , 98 were placed close together in the Psalter by the editor(s).
The new song was a response from the covenant people to their God’s deliverance, forgiveness, and displays of power (cf. Psa 98:1 b, Psa. 33:3; 40:3; Psa 96:1; Psa 144:9; Psa 149:1; Isa 42:10; Rev 5:9; Rev 14:3). YHWH acted on their behalf. He, and He alone, was responsible (Psa 98:1 c). However, Psa 37:40 shows that YHWH’s salvation/deliverance is linked to human faith and faithfulness. The covenant (see SPECIAL TOPIC: COVENANT ) combines YHWH’s sovereign initiation and mankind’s expected obedient, continuing response (see Special Topic: Election/Predestination and the Need for a Theological Balance ).
Notice the number of verbs used in this Psalm that refer to making sounds.
1. sing, Psa 98:1 – BDB 1010, KB 1479
2. make known, Psa 98:2 – BDB 393, KB 390
3. shout joyfully, Psa 98:4 – BDB 929, KB 1206
4. break forth, Psa 98:4 – BDB 822, KB 953
5. sing for joy, Psa 98:4 – BDB 943, KB 1247
6. sing praises, Psa 98:4 – BDB 274, KB 273
7. sing praises, Psa 98:5 – same as #6
8. shout joyfully, Psa 98:6 – same as #3
9. sea roar, Psa 98:7 – BDB 947, KB 1266
10. rivers clap, Psa 98:8 – BDB 561, KB 567
11. mountains sing, Psa 98:8 – same as #5, but Piel imperfect used in a jussive sense
wonderful things See Special Topic: Wonderful Things.
hand Theologically this is parallel to Isa 52:10. The victory is His and His alone! See Special Topic: Hand .
have gained victory This verb (BDB 446, KB 448, Hiphil perfect) means to save, to bring victory (cf. Isa 59:16; Isa 63:5). The victory (depending on the contextual intended timeframe) could refer to
1. initial creation (i.e., victory over watery chaos, i.e., Ps. 65:7; Ps. 89:9-10; Ps. 93:34)
2. the exodus/conquest (cf. Isa 51:9-10, i.e., Red Sea and Jordan River)
3. vanquishing the gods (elohim) of the nations (cf. Psa 2:1; Psa 65:7-8)
4. return from exile (cf. Isaiah 40-45)
5. ultimate victory over evil (i.e., Gen 3:15; Mat 1:21; Mar 10:45; 2Co 5:21)
Psa 98:2 Lord See SPECIAL TOPIC: NAMES FOR DEITY .
salvation See Special Topic: Salvation (OT) .
righteousness See Special Topic: Righteousness .
in the sight of the nations See Psa 46:10 and Isa 52:10. Not just so they can see, but that they might be changed and redeemed!
Psa 98:3 His lovingkindness and His faithfulness to the house of Israel This refers to YHWH’s promises to the Patriarchs, beginning with Abraham (cf. Gen 12:1-3; Gen 15:1; Gen 17:1-8; Psa 105:8-15; Psa 105:42; Psa 106:45).
See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and
Special Topic: Believe, Trust, Faith and Faithfulness in the OT
All the ends of the earth See Contextual Insights, A.
The NIDOTTE, p. 521, has a list of how the phrase, the ends of the earth, is used.
1. YHWH’s name and praise – Psa 48:10; Isa 42:10
2. fear of God – Psa 67:7
3. knowledge of God’s rule – Psa 59:13
4. the salvation of God – Psa 98:3; Isa 49:6; Isa 52:10
5. His message of redemption – Isa 48:20; Isa 62:11
6. Messianic King’s reign – Psa 2:7; Mic 5:4
For me, this international, multi-ethnic, universal emphasis is the focus and fruition of monotheism (see SPECIAL TOPIC: MONOTHEISM ).
The AB (pp. 365-366) revocalizes the two perfect verbs to make them imperatives.
1. remember – BDB 269, KB 269 (this would refer to Israel)
2. see – BDB 906, KB 1157 (this would refer to all the ends of the earth)
Although this makes sense, it does not fit the string of perfects and the parallel between Psa 98:2-3. The imperatives would fit better with the next strophe (Psa 98:4-6).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title (of Psalm 98). A Psalm. Hebrew. mizmor. App-65.
O sing. Another summons to sing the New Song; but this time it is for what Jehovah has done for Israel. right hand . . . arm. Figure of speech Anthropopatheia. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 98:1-9
Now Psa 98:1-9 , as I said, parallels Psa 96:1-13 in many things. Notice Psa 96:1-13 , “O sing unto the Lord a new song.” Psa 98:1-9 :
Sing unto the LORD a new song; for he hath done marvellous things: his right hand, his holy arm, have gotten him the victory. The LORD hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise. Sing unto the LORD with the harp; with the harp, and the voice of a psalm. With trumpets, the sound of the cornet make a joyful noise before the LORD, the King. Let the sea roar, and the fulness thereof; the world, and they that dwell therein. Let the floods clap their hands: let the hills be joyful together. Before the LORD; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity ( Psa 98:1-9 ).
Now notice in Psa 96:1-13 it begins, “O sing unto the Lord,” and the encouragement to praise God and to offer the offerings and so forth unto Him. And then calling the heavens to rejoice and the earth and the sea roaring, and the fullness thereof. And so in verse Psa 98:7 , “Let the sea roar, the fullness thereof.” And then the thirteenth verse of ninety-six compared with the ninth verse, they are pretty much the same, “The Lord cometh to judge the earth with righteousness shall He judge.”
Now there are people who are constantly worried about, “How can a God of love do this or that or the other?” God, when He judges, will judge righteously. I do not believe that we have in our court systems today really righteous judgment. I long to see righteous judgment. I think that it’s a shame, a travesty and all that the Supreme Court should rule concerning the Ten Commandments put up in the classrooms. They don’t mind and they don’t do anything to stop the pictures of the development from an anthropoid to a man in the classrooms. That’s pawned off as science. And yet it’s a religious system; it takes more faith to believe in that than it does to believe that God created things. And yet, the schools in Kentucky where they had the Ten Commandments placed in each of the classrooms, the Supreme Court has ordered that that is a violation of the separation of church and state, etc. State not imposing any religion. Of course, they didn’t… “The Lord will judge the earth, with righteousness shall He judge the world.” And I long for righteous judgment. “
Fuente: Through the Bible Commentary
Psa 98:1
PRAISE GOD FOR HIS RIGHTEOUSNESS;
A GLIMPSE OF THE FINAL JUDGMENT DAY
“This is a jubilant song of praise to God, because of the marvel that the divine revelation of salvation should be known to the ends of the earth. If all people really understood what a marvel the salvation of God actually is, perhaps there would be a more general song of thanksgiving arising from the hearts of mankind.
Just think! In all the history of the universe, there is no such thing as “forgiveness” until we come to Christ. None of the laws of nature ever forgave a violator even for the fraction of a second. All nature is red in tooth and fang and claw. No hawk ever forgave the prey; no wild beast ever forgave the victim. No serpent ever forgave the careless heel.
When the angels of God kept not their first estate, but sinned, there was no hint of forgiveness. The same verse of the holy text which tells of their sin speaks of their destruction and of their being reserved in chains of darkness till the day of judgment and the destruction of ungodly men.
Even under the Law of Moses, although a provisional “forgiveness” was extended to the righteous, even so, “There was a remembrance of sins year by year,” due to the fact of its being impossible that, “the blood of bulls and goats should take away sin” (Heb 10:3-4).
At the World’s Fair in New York City in 1964, the Moody Institute staged an exhibit showing the marvel of forgiveness. The nearest star to our earth is four light years distant, and this means that the light we see began its journey to our earth two million years ago! God, being ubiquitous, everywhere simultaneously throughout His whole universe, sees all things continually. All the sins of everyone’s past life are clearly visible to God; in a sense, He is still seeing everything anyone ever did. How can He forgive us, when He is still seeing us commit whatever sins may have marred our lives? It is a marvel indeed; and not only does God forgive, He can and does forget the sins He forgives!
The very first verse of this psalm calls it a “New Song”; and we believe that is because it sings of “salvation,” that is, the forgiveness which God brings to mankind in Christ. What a gloriously new thing indeed is God’s forgiveness! Halley’s remark that, “Since this is a new song, it may be one of those which will be sung in heaven, is undoubtedly the truth.
Adam Clarke has this regarding Psalms 98 :
“In the Hebrew, this psalm is simply called `A Psalm.’ In the Chaldee it is labeled, `A prophetic Psalm.’ In the Vulgate, the LXX, and the Ethiopic it is called, `A Psalm of David.’
“In the Syriac, it is attributed to David and stated to have been composed concerning the restoration of the Israelites from Egypt. Spiritually, this psalm applies to the Advent of the Messiah and the calling of the Gentiles into the Christian faith.
“It was probably written to celebrate the deliverance of Israel from their Babylonian captivity; but it is to be understood prophetically of the redemption of the world by Jesus Christ.
The closing verses of the psalm are eschatalogical and relate to the Final Judgment of the Great Day. “The psalm closes with the prophecy that the Judgment will be characterized by righteousness and equity.
“In this psalm, there are no comparisons with the heathen, no instructions for correct worship, all is joy and exhilaration.” It is one of the happiest of the psalms.
Barnes observed that, “This psalm does not admit of a particular analysis,” We shall study it one verse at a time.
Psa 98:1
“Oh sing unto Jehovah a new song;
He hath done marvelous things:
His right hand, and his holy arm, have wrought salvation for him.”
“A new song.” (See the chapter introduction for comments on this.) The second and third clauses here may be understood as reference to that “forgiveness” (salvation) which God has achieved for mankind.
“Salvation for him.” This means salvation “for God” in the sense of it’s being God’s achievement, not for himself, but for mankind.
E.M. Zerr:
Psa 98:1. New song is explained by the comments on Ch. 96:1. Right hand and holy arm means that the things done by the Lord are right and holy, deserving praise.
Fuente: Old and New Testaments Restoration Commentary
Another song of worship on the pattern of Psa 96:1-13. It opens and closes in the same way. A new song and its ultimate reason, the judging of the earth by Jehovah with righteousness and with truth. Here also the circles widen. Beginning with Israel (vv. Psa 98:1-3), the whole earth is included (vv. Psa 98:4-6); and finally all nature (vv. Psa 98:7-8).
As the singer rejoices over the salvation of God manifested on behalf of Israel, he emphasises the fact that it has been wrought by Jehovah alone. His right hand, and His holy arm; these were the only instruments available for, or capable of working deliverance. In proportion as the vision is filled with the glory of the Lord, the heart is filled with gladness, and the lips with song. This is as true today as ever. It sometimes seems as though all singing were out of place save as faith keeps its eye mysterious as ever, and the outlook as full of gloom. Yet He hath done marvellous things, and He cometh to judge. This vision of God in the past and the future creates the song of the present.
Fuente: An Exposition on the Whole Bible
Worthy of Praise from All the Earth
Psa 98:1-9
This psalm is parallel to Psa 96:1-13. That dealt with the reign of God; this deals with the victory on which that reign is based, Psa 98:1. God could create without restraint, but before He could redeem, He had to quell the resistance of evil and to overcome the prince of this world. Hence the long conflict; but salvation was wrought by that Holy Arm which was outstretched on the Cross, and by the Right Hand which gave itself to the nails. In the Resurrection and Ascension our Lords righteousness and salvation were openly manifested. See Col 2:15.
The Hallelujah Chorus of Psa 98:4-9 well befits the triumph of Christ. Earth that shared in the fall of man shall participate in his redemption. See Isa 32:1-20. Too long has nature groaned and travailed, like an imprisoned captive; but she shall have her rebirth. When Jesus is King, seas and floods, mountains and hills, are filled with music. Nature is like a stringed instrument that awaits tuning and the touch of a master-hand. Rev 5:1-14, gives the counterpart of the psalmists summons; here the Apostle tells us that the song which started from the elders was echoed back from all things in heaven, on earth, and in the sea, and all that is in them. Be optimistic. Eat your meat with gladness and singleness of heart. You are on the winning and singing side.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psalm 98
The New Song
1. The call to sing (Psa 98:1-3)
2. The response (Psa 98:4-6)
3. The praise of all (Psa 98:7-9)
The Lord by His coming has done wonderful things. He has brought salvation and victory; He has made known His salvation, His righteousness in judgment was seen by the nations. He has also remembered the house of Israel in His mercy and all the ends of the earth have seen the salvation of God. And therefore the call to sing the new song. And the world and creation will Join in.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Sing: Psa 33:3, Psa 96:1, Psa 149:1, Isa 42:10, Rev 5:9, Rev 14:3
for he: Psa 77:14, Psa 86:10, Psa 105:5, Psa 136:4, Psa 139:14, Exo 15:6, Exo 15:11, Isa 43:18-20, Jer 31:22, Luk 1:49, Luk 2:10-14, Act 2:11, Rev 15:3, Rev 15:4
his right: Psa 2:5, Psa 2:6, Psa 45:3-5, Psa 110:2-6, Gen 3:15, Exo 15:6, Isa 52:10, Isa 59:16, Isa 63:5, Joh 16:33, Act 19:20, Col 2:15, Heb 2:14, Heb 2:15, Rev 3:21, Rev 6:2, Rev 17:14, Rev 19:11-21
Reciprocal: 1Ch 16:9 – Sing unto 1Ch 29:11 – the victory Psa 31:21 – marvellous Psa 32:7 – songs Psa 84:9 – our Psa 105:2 – Sing unto Psa 108:6 – save Psa 118:15 – the right Psa 144:9 – sing a new Psa 145:12 – make known Isa 12:5 – Sing Isa 25:1 – thou hast Isa 30:30 – the lighting Isa 33:13 – Hear Isa 62:1 – the righteousness Isa 62:11 – the Lord Isa 64:2 – to make Isa 65:18 – General Jer 31:7 – Sing Hab 2:14 – the earth Zec 2:10 – and rejoice Zec 9:10 – his dominion Mal 1:11 – my name Mat 12:20 – till Luk 1:51 – showed Luk 24:47 – among Act 3:19 – when Act 21:20 – they glorified 1Co 15:57 – giveth Tit 2:11 – hath appeared Rev 11:17 – thou hast
Fuente: The Treasury of Scripture Knowledge
THE NEW SONG
O sing unto the Lord a new song.
Psa 98:1
The psalm divides itself with great naturalness into three equal parts of three equal verses each. The whole is an expression of praise, and the different parts deal with the theme of praise, the mode of praise, and the spirit of praise.
I. The theme (Psa 98:1-3).The psalm commences with the announcement that it is a new song, and it is obvious that it has been written to celebrate a new event in the history of Israel. A new event deserves a new song. The particular occurrence referred to may very likely be the return from the Exile; but the psalm may be applied to any great manifestation of the power and love of God.
The sacred poet says that he has been inspired to sing because God has done marvellous things. The return from the Exile was a marvel, but far more marvellous is the life of Christ. It is an inexhaustible magazine of marvels. What wonder there is in the incarnation, in the teaching of Christ, in His miracles, in His character, in His death! Then the experience of every Christian is a marvela world of marvel. What wonder in the awakening of a soul, in conversion, in sanctification!
Although in nature and in providence there are innumerable reasons for praising God, the songs of redeemed souls will always be principally inspired by the work of salvation. God is glorious as Creator, but the name by which the saints always know Him is the God of salvation.
II. The mode (Psa 98:4-6).The reasons for praising God having been fully given in the first division of the psalm, the sacred poet now calls upon those who have been blessed to praise Him. First, in Psa 98:4, he addresses all in general; then in Psa 98:5 he specially addresses the Levites; and finally, in Psa 98:6, he addresses the priests. The first are to praise with the voice, and they are exhorted to make a loud noise. Are not congregations too much afraid of abandonment in this part of worship? The joyful noise of a great multitude is a far more impressive thing than the most artistic music of a few. Yet the latter ought not to be absent.
III. The spirit (Psa 98:7-9).It is sometimes said sarcastically that gratitude is a vivid anticipation of favours to come, and all who are wont to give to the poor are aware how often beggars put forward the plea that we have helped them before. We are rather disposed to resent this argument, and look upon our having given already as a reason why we should not give again. But God does not resent this kind of asking; He delights when those who come to Him make His former gifts a reason for believing that He will give more, and His acts of salvation are expressly intended to awaken the expectation of greater acts yet to come. So this psalm concludes with the anticipation that the Lord is coming to be King of the whole earth; and every part of creation, land and ocean, rivers and mountains, are called upon to welcome Him, as a crowd with shouting and clapping of hands welcome the approach of a sovereign.
Illustration
All the earth Jehovah made, and all the earth must sing to Him. The multitudinous languages of the sons of Adam who were scattered at Babel, will blend in the same song when the people are gathered at Zion. Not men alone, but the earth itself is to praise its Maker. Made subject to vanity for awhile by a sad necessity, the creation itself is also to be delivered from the bondage of corruption, and brought into the glorious liberty of the children of God, so that sea and forest, field and flood, are to be joyful before the Lord. Is this a dream? Then let us dream again.
Fuente: Church Pulpit Commentary
God with man.
A psalm.
The ninety-eighth psalm, like the ninety-sixth, calls for the new song; and the close of it is also very similar. But the salvation He has wrought, and His remembrance of His people Israel are here before us, and the praise exhorted to is correspondingly more distinctly from (though not confined to) Israel themselves. The same thing is true of the next psalm, as compared with the ninety-seventh, though not so fully; and the verses of the present two psalms are nine each, as those of the former two are thirteen. This is not accident, although its meaning may not be clear to us.
1. The new song itself -the material of it -is, in the first section. Jehovah has done wonderful things, -deeds of power by which He has wrought salvation. This has spoken for Him among the nations, and manifested His righteousness: He has remembered His loving-kindness and truth toward the house of Israel, and the ends of the earth have seen His salvation.
2. The praise for this is heard in widening circles. In this section Israel is in view; in the next, the world and all the dwellers in it. Yet in the three verses here, the order is reversed, and begins with the people of the whole land; then the Levite chorus; and then; as indicated by the trumpets and the presence of the divine King, the priestly innermost circle. Jehovah is their King, and the accompaniment is heard with Israel’s praise.
3. The full praise joins together the sea and the stable land; then the ministries of blessing, for which the rivers and the hills, their sources, seem both to stand. The rivers are manifestly this, the types of refreshment, which the hills distribute. One cannot help thinking of the waters flowing from the temple-throne in the Jerusalem to be on earth: the type of those in the New Jerusalem above; the “hills” speaking elsewhere also of authorities, and as ministering blessing thus (in Psa 72:3). The last verse reminds us once more of that supreme rule in righteousness which is the great ministry, and from which the other ministries derive their being. All these, like the cherubim of the throne, celebrate Him from whom they have their origin; and proclaim His goodness who has come once more into a world which is His own. Man is with God, and in fullness of blessing.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 98:1. O sing unto the Lord a new song See on Psa 96:1. For he hath done marvellous things The work of our redemption and salvation by Christ is a work of wonder. If we take a view of all the steps of it, from the contrivance of it before all time to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing, and it is marvellous in our eyes. His right hand, &c., hath gotten him the victory God, by his own only power, hath overcome all difficulties and enemies, and hath, in spite of all opposition, raised Christ from the dead, and set him upon his throne, and propagated his kingdom in the world.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Chaldee entitles it, a prophetic psalm. The LXX and the Vulgate, a psalm of David. The occasion on which it was composed is not known; but it is universally admitted to be prophetic of Christ and his kingdom. The subject is the same as in Psalms 96.
REFLECTIONS.
There is no principle with which the church of Christ should be more impressed, than that the ancient Hebrews referred all their joys and sorrows to God, looking for ultimate hope and ultimate glory in the Messiahs kingdom. This psalm was composed on some occasion of great national joy, as when David had vanquished the nine nations who leagued against Zion. Psalms 83. But so much of the celestial spirit broke in upon the soul of the writer as to diminish his joys for a small object, in comparison of the later-day glory. Hence with a majestic boldness peculiar to the Hebrew poetry, he carries away the consentaneous hearts of the people with a new song unto the Lord.
The objects of the song were the recent victories, and the future wonders of the Lord. He had made known his salvation when the enemy boasted; he had declared his righteousness by vengeance on the wicked, and exemplified fidelity to his promises. But in the evangelical times, the righteousness of God without the law is made manifest in the justification of every one that believeth, whether jew or gentile. He hath remembered his mercy and truth towards Israel, and showed his salvation to the ends of the earth.
This salvation and righteousness being for the heathen world, he calls upon all the earth to make a joyful noise unto God with harp, voice, and trumpet. Indifference here is a crime, and mere negligence the highest provocation. How could heaven give greater displays of love; and what returns should not man make to the Lord?
Inanimate nature is called to the chorus of gratitude for the promised salvation. When man is gloomy, the heavens seem dark; but when he is happy, all nature looks gay. This is more than semblance when applied to prophecy, for the earth, filled with the knowledge of God and all righteousness, shall have little affliction from war, sickness, and death; and the encrease of the earth shall correspond with its population. Hence the floods may clap their hands, and the hills rejoice in the times of the restitution of all things, when Christ shall come to judge the earth. May the Lord animate all our hearts with this blessed spirit to prepare us for that happy age.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XCVIII. A Psalm of Grateful Joy.The poet calls all nations and all mankind to rejoice, because Yahweh has manifested His righteousness. Here, as in Psa 98:2 Is., righteousness means Yahwehs vindication of Israels rights (see Psa 103:6, Isa 45:24). It is almost equivalent to the grace which Yahweh shows to Israel. Yahweh will, moreover, come speedily to judge the world.
Psa 98:1. a new song: see on Psa 96:1. Yahwehs arm is holy, because separate from all human weakness and defilement.
Psa 98:6. The trumpets are possibly mentioned here, because the Ps. was meant for use at the Feast of Trumpets (the Jewish New Years Day, p. 104).
Fuente: Peake’s Commentary on the Bible
PSALM 98
The intervention on behalf of Israel calls for a new song of praise to Jehovah, and becomes a witness of Jehovah to all the ends of the earth.
(vv. 1-3) Once in their past Israel had raised a song to Jehovah for having delivered them from the Egyptians and destroyed their enemies (Exo 15:1). Now the nation is called to raise a new song unto the Lord for this fresh and final intervention on their behalf. By power, and holiness – his right hand, and his holy arm – He has triumphed victoriously over all His enemies. Moreover the deliverance of Israel from all their enemies becomes a witness to the heathen even to the ends of the earth of the salvation, righteousness, mercy and faithfulness of God.
(vv. 4-6) Israel and the land called to lead the praise to the Lord, the King for His intervention on their behalf. (all the earth can, and probably should, be translated all the land).
(vv. 7-9) The world and all that dwell therein called to praise the Lord. No longer will the floods lift up their waves in rebellion against Jehovah’s throne, nor the mighty breakers of the sea oppose His power, as in Psalm 93. Earth’s multitudes, free and happy – set forth by the sea and the floods – will swell the chorus of praise to Jehovah. The authorities of the earth – set forth by the mountains – will be united in their common joy in the Lord; for, at last, One will have arisen whose world-wide sway will bring righteousness and equity to the peoples.
Fuente: Smith’s Writings on 24 Books of the Bible
98:1 [A Psalm.] O sing {a} unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy {b} arm, hath gotten him the victory.
(a) That is, some song newly made in token of their wonderful deliverance by Christ.
(b) He preserves his Church miraculously.
Fuente: Geneva Bible Notes
Psalms 98
This is another psalm that calls the earth to praise God in view of His coming reign. This psalm inspired Isaac Watts to write the hymn, "Joy to the World!" [Note: Wiersbe, The . . . Wisdom . . ., p. 268.]
"It is a close companion to Psalms 96, but is wholly given up to praise. Here there are no comparisons with the heathen, no instructions in right worship: all is joy and exhilaration." [Note: Kidner, Psalms 73-150, p. 352.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. God’s past revelation of His salvation 98:1-3
Psa 98:1 anticipates a future victory for which the psalmist called on his readers to praise God. Already God had demonstrated His saving ability by redeeming Israel. All the world was familiar with what God had done for His chosen people, not only in the Exodus but throughout their history.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 98:1-9
THE two preceding psalms correspond in number and division of verses. The first begins with a summons to sing to Jehovah; the second, with a proclamation that He is King. A precisely similar connection exists between this and the following psalm. Psa 98:1-9 is an echo of Psa 96:1-13 and Psa 99:1-9 or Psa 97:1-12. The number of verses in each of the second pair is nine, and in each there is a threefold division. The general theme of both pairs is the same, but with considerable modifications. The abundant allusions to older passages continue here, and the second part of Isaiah is especially familiar to the singer.
The first strophe (Psa 98:1-3), though modelled on the first of Psa 96:1-13, presents the theme in a different fashion. Instead of reiterating through three verses the summons to Israel to praise Jehovah, and declare His glory to the nations, this psalm passes at once from the summons to praise, in order to set forth the Divine deed which evokes the praise, and which the psalmist thinks, will shine by its own lustre to “the ends of the earth,” whether it has human voices to celebrate it or not. This psalmist speaks more definitely of Jehovahs wonders of deliverance. Israel appears rather as the recipient than as the celebrator of Gods lovingkindness. The sun shines to all nations, whether any voices say “Look,” or no. Psa 98:1 a-is from Psa 96:1; Psa 96:1 c-3 weave together snatches of various passages in the second part of Isaiah, especially Isa 52:10; Isa 59:16; Isa 63:5. The remarkable expression “brought salvation to Him” (from the second passage in Isaiah) is rendered by many “helped Him,” and that rendering gives the sense but obliterates the connection with “salvation,” emphatically repeated in the two following verses. The return from Babylon is naturally suggested as best corresponding to the psalmists words. That was “the salvation of our God,” who seemed to have forgotten His people, as Isa 49:2 represents Israel as complaining, but now, before “the eyes of all nations,” has shown how. well He remembers and faithfully keeps His covenant obligations. Israel is, indeed, Jehovahs witness, and should ring out her grateful joy; but Jehovahs deed speaks more loudly than Israels proclamation of it can ever do.
The second strophe (Psa 98:4-6) corresponds to the third of Psa 96:1-13; but whereas there the Gentiles were summoned to bring offerings into the courts of Jehovah, here it is rather the glad tumult of vocal praise, mingled with the twang of harps, and the blare of trumpets and horns, which is present to the singers imagination. He hears the swelling chorus echoing through the courts. which are conceived as wide enough to hold “all the earth.” He has some inkling of the great thought that the upshot of Gods redeeming self-manifestation will be glad music from a redeemed world. His call to mankind throbs with emotion, and sounds like a prelude to the melodious commingling of voice and instrument which he at once enjoins and foretells. His words are largely echoes of Isaiah. Compare Isa 44:23; Isa 49:13; Isa 52:9, for “break forth into,” and Isa 51:3 for “voice of melody.”
The final strophe is almost identical with that of Psa 96:1-13, but, in accordance with the variation found in Psa 98:1-3, omits the summons to Israel to proclaim Gods Kinghood among the nations. It also inverts the order of clauses in Psa 98:7, and in Psa 98:7 b quotes from Psa 24:1, where also “the fulness of it” precedes, with the result of having no verb expressed which suits the nouns, since “the world and the dwellers therein” cannot well be called on to “thunder.” Instead of the “plain” and “trees of the forest” in the original, Psa 98:8 substitutes streams and mountains. The bold figure of the streams clapping hands, in token of homage to the King {2Ki 11:12 Psa 47:1} occurs in Isa 55:12. The meeting waves are conceived of as striking against each other, with a sound resembling that of applauding palms. Psa 98:9 is quoted from Psa 96:1-13, with the omission of the second “He cometh” (which many versions of the LXX retain), and the substitution of “equity” for “His faithfulness.”