Exegetical and Hermeneutical Commentary of Psalms 98:7
Let the sea roar, and the fullness thereof; the world, and they that dwell therein.
7. Let the sea thunder, as Psa 96:11 b.
the world &c.] From Psa 24:1.
Fuente: The Cambridge Bible for Schools and Colleges
7 9. Let universal Nature swell the chorus of rejoicing.
Fuente: The Cambridge Bible for Schools and Colleges
Let the sea roar, and the fulness thereof – See the notes at Psa 96:11.
The world, and they that dwell therein – The habitable world – the land – in contradistinction from the sea. Let there be universal praise on the water and the land.
Fuente: Albert Barnes’ Notes on the Bible
Psa 98:7-9
Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
Man and nature
When piety and poetry are married to each other, such a song as this is the offspring of their marriage. Alas! that the two should be so often divorced–that the pious man should so often look abroad upon the earth with unimaginative gaze, and that the poet should so often revel in the beauties of nature with a heart unmoved by any perception of the Divine glory. Here we have a man who is elevated into a state of joyful adoration by the Spirit of God, transferring his own emotion to the world around him, and, without any sense of incongruity, calling upon the inanimate creation to share his gladness and to join him in his worship. The truth is that a religious man becomes or remains unimaginative, not in virtue of, but in spite of, his religion. And so far is it from being an unreal or sentimental thing for a devout man to associate the inanimate creation with himself in praising the Creator, that, on the contrary, such association is natural to all simple, fervid godliness. For man–according to the Divine idea–is the prophet, priest, and king of nature.
I. Man is natures king. The psalmist speaks as if he were the leader of natures orchestra. And indeed, insignificant as man may seem in presence of those forces by which he is surrounded, yet here he stands in the midst of the world, by the grace of God, its king. The earth was made for man, not man for the earth. If the Great King were governing nature capriciously, without any fixed or discoverable order, man would be the slave of nature, instead of her lord. He would be at the mercy of her ever-varying moods,–liable to have his plans nullified by the unexpected outbreaks of her power, and to be himself dragged as a captive at the wheels of her mighty chariot. But, as it is, every fresh discovery which man makes in the realm of science is a new gem in that royal crown which bespeaks his lordship over the world. All fuller knowledge of natures facts is virtually, for him, a more extended mastery over natures forces. And so he harnesses these forces to the chariot of human progress, and makes them do his bidding.
II. Man is natures priest. The whole inanimate creation, reflecting the glory of God, and radiant with the beauty which He has impressed upon it, seems to the mind of the psalmist to be praising its Creator. Or rather, looking abroad upon the world with the eye of a priest who is laying upon the Divine altar the sacrifice of grateful adoration, he takes it upon himself to interpret and present the inarticulate offering of nature. The most beautiful melody may be played upon the harp or the organ; you may call it a sacred melody if you please; and the sounds which are drawn forth from the instrument may, in their very nature, be such as would furnish a most fitting vehicle of worship; yet, in these sounds there is no actual praising of God, if there be no praise in the heart of player or listener. But, on the other hand, even if the player be himself an ungodly man, let there only be some one by who can interpret these sounds and who makes them his own through sympathy with their spiritual significance, having his heart attuned to the feeling which they are fitted to express,–and now the melody is no longer soulless; it becomes a living thing; the very sounds themselves rise up before God as acceptable worship. In like manner, throughout the whole region of the material world, considered merely in itself, there is no actual praise of God; for there is no spirit conscious of His presence, thankful for His goodness, exulting in His smile. The trees of the wood are beautiful as their green leaves glance in the sunbeams and rustle in the summer breeze; and the song of the birds amongst the branches harmonizes with the idea of thankful worship; but there is no thankfulness–no worship–there, until man comes, with a devout, joyful heart, consecrating the grove into a temple and making the birds his choristers. Influenced by the beauty and music of the world, be in turn fills all that beauty and music with a soul. To his eye the sun is as a bridegroom coming out of his chamber, and rejoicing as a strong man to run a race. To his ear the heavens declare the glory of God. And, having an ear for the voiceless language of nature, when she speaks to him of God, he in turn becomes, as it were, the voice of nature, enabling her to speak to God. And who can doubt that, through the exercise of this royal priesthood, the whole world becomes more beautiful in the sight of the Creator Himself? The smile upon the face of earth, as it brightens beneath the sunshine, becomes a living smile. And nature is thus made to praise God, just as the harp or the organ praises Him, when the listener has not only an appreciative ear, but also a worshipping soul.
III. Man is natures prophet. The psalmist feels sure that the righteous and merciful God will not allow sin to disfigure and curse His world for ever, that He will manifest Himself as the rectifier of the earths evil, the healer of the earths sorrow, the enlightener of the earths darkness. And there is no wonder that, in his glad hopefulness, he should call upon the inanimate creation to rejoice, as it were, with him, in prospect of that coming day which he himself delights in anticipating. For the prophetic vision of the worlds regeneration implies and includes the vision of natures redemption. Surely it is but natural that we should thus identify ourselves with the world in which we dwell, so as to associate its future, in our thoughts and hopes, with the future of its inhabitants. We know how much more heavenly this earth seems to us when we ourselves are in a heavenly frame of mind; and we can conceive in what a celestial light it would be apparelled were it only the abode of an unsinning race. We observe, moreover, how, as mankind advances in intelligence and goodness, the face of the earth undergoes a corresponding change, so that, even literally, the wilderness is often made to rejoice and blossom as the rose. And therefore, cherishing, as man ought to do, a faith in the ultimate perfection of the race, it is only right that, as the prophet of nature, he should also speak with glad hopefulness concerning the future which is in store for the material creation. We may well rejoice in the thought that this earth, linked to our memories by so many associations, is to share the destinies of our redeemed humanity. And, looking forward with prophetic eye to the time when this world shall be the perfect dwelling-place of a perfected race, we may, with poetic fitness, call upon the inanimate creation to share our gladness. (T. C. Finlayson.)
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Psa 99:1-9
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Let the sea roar] These are either fine poetic images; or, if we take them as referring to the promulgation of the Gospel, by the sea all maritime countries and commercial nations may be intended.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fulness thereof; all those creatures wherewith it is replenished, which by a poetical strain are invited to praise God. See Poole “Psa 96:11“, See Poole “Psa 96:12“, See Poole “Psa 96:13“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Let the sea roar, and the fulness thereof,….
[See comments on Ps 96:11],
the world, and they that dwell therein; men, the inhabitants of the world; that is, let them rejoice because this glorious King has taken to himself his great power, and reigns, Re 11:15.
Fuente: John Gill’s Exposition of the Entire Bible
Here, too, it is all an echo of the earlier language of Psalms and prophets: Psa 98:7 = Psa 96:11; Psa 98:7 like Psa 24:1; Psa 98:8 after Isa 55:12 (where we find instead of the otherwise customary , Psa 47:2; or , 2Ki 11:12, is said of the trees of the field); Psa 98:9 – Psa 96:13, cf. Psa 36:10. In the bringing in of nature to participate in the joy of mankind, the clapping rivers ( ) are original to this Psalm: the rivers cast up high waves, which flow into one another like clapping hands;
(Note: Luther renders: “the water-floods exult” ( frohlocken ); and Eychman’s Vocabularius predicantium explains plaudere by “to exult ( frohlocken ) for joy, to smite the hands together prae gaudio ;” cf. Luther’s version of Eze 21:17.)
cf. Hab 3:10, where the abyss of the sea lifts up its hands on high, i.e., causes its waves to run mountain-high.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(7) See Psa. 96:11.
Listen! the mighty Being is awake
And doth with His eternal motion make
A sound like thunder everlastingly.
WORDSWORTH.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Let the sea roar Inanimate nature (Psa 98:7-8), is called to unite with the Gentile nations and the covenant people in the highest strains of joy, at this coming of Jehovah to judge the earth. For a still higher realization of this “new song” of the universe, see Rev 5:9-14. In both instances the occasion is the same: Jehovah’s righteous judgment of the world, or, in the New Testament, Christ’s victory over the nations.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 98:7-9. Let the sea roar, &c. The whole heathen world are here expressed by the several parts of this visible globe; sea and world, and floods and hills; as before they were by earth and sea, &c. in Psalms 96. These are here poetically represented as expressing their joy, after the manner of men: the sea roaring, as men in triumph make a loud and vehement noise; the floods clapping their hands, as men do in token of delight and approbation; and the hills, in like manner, resounding their joy. Mudge renders this, Let the mountains at the same time shout before the Lord.
REFLECTIONS.1st, We have repeated calls to sing unto the Lord, for our hearts are too often sadly out of tune, and need be urged to the blessed work; and what can enliven them, if this new song does not, the subject of which is redeeming love? Three things are here suggested, as claiming our most enlarged praise.
1. The work that Jesus hath wrought. For he hath done marvellous things. His incarnation, miracles, life, death, resurrection, ascension, are all wonderful: his love to sinners, his gifts of pardon, grace, and glory, stupendous: his whole salvation, from its contrivance to its consummation, marvellous. His right hand and his holy arm hath gotten him the victory. Alone he took the field against our foes, infinitely too great to need assistance, and too jealous of his own honour to accept it. Alone he won the day, vanquished Satan, made an end of sin, destroyed death, shut up the jaws of hell, opened the gates of heaven. Can we believe it, and not triumph in the God of our salvation!
2. The gospel preached. The Lord hath made known his salvation, himself the great Evangelist, and commissioning his servants in his name to carry the glad tidings to the ends of the earth. His righteousness hath he openly shewed in the sight of the heathen; the faithfulness of God in fulfilling his promises, and his own all-sufficient merit by which the salvation is obtained, and openly showed, not in dark types, but in his own obedience unto death; and his grace not confined to one people, but all nations freely invited to the faith and privileges of the gospel.
3. The prophecies fulfilled. He hath remembered his mercy and his truth toward the house of Israel; appearing as their Messiah in the fulness of time, according to the promises which went before concerning him. All the ends of the earth have seen the salvation of our God; agreeable to the prophetic word, which declared that he should be the light to lighten the Gentiles, as well as the glory of his people Israel.
2nd, The psalm concludes with an exhortation to all people, with voices and music, aloud to exalt the Redeemer’s name, and with that warmth of affection to his person, zeal for his glory, and exceeding great joy, which his transcendantly rich salvation should inspire; yea, the inanimate creation are called upon to join the song of praise to the universal Lord, and the eternal King; whose government, in the dispensation of the gospel, will be ever most just and equitable; and his decisions, when he shall sit upon the throne of final judgment, be altogether righteous. Note; If we know Jesus as our Lord and King, it cannot but minister to us matter of the most enlivened joy, and tune our hearts for his praise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here all inanimate creation is again called upon to join the song. For if men should be silent, the very stones of the earth would cry out. And this appeal to the silent heavens, and the noisy sea, plainly proves that what I remarked before, concerning stringed instruments, must imply somewhat more intelligent and higher. Indeed, as the song is not creation, but redemption; and as the whole creation groaneth and travaileth together in pain, in consequence of the fall; the recovery may be supposed to call forth everything that hath breath to praise the Lord. Rom 8:22 . But, what a sweet thought! what, a reviving, blessed, precious, consolatory thought, is that with which the Psalm closeth; Jesus cometh to judge the earth. Oh! how delightful the consideration, that it is in his righteousness his people expect him. He shall come, saith one of the sacred writers, to be admired in his saints, and to be glorified in all them that believe. Then, saith another, in that day shall it be said, Lo! this is our God, we have waited for him, and he will save us; this is the Lord; we have waited for him: we will be glad, and rejoice in his salvation. 2Th 1:10 ; Isa 25:9 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 98:7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
Ver. 7. See Trapp on “ Psa 96:11 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 98:7-9
7Let the sea roar and all it contains,
The world and those who dwell in it.
8Let the rivers clap their hands,
Let the mountains sing together for joy
9Before the Lord, for He is coming to judge the earth;
He will judge the world with righteousness
And the peoples with equity.
Psa 98:7-9 The last strophe has three jussives expressing the need for personified creation (cf. Psa 104:19-22) and humans to praise the righteous Judge of creation.
1. let the seas roar – BDB 947, KB 1266, Qal imperfect used in a jussive sense, cf. Psa 96:11
2. let the world praise (implied in the parallelism but not stated)
3. let the rivers clap – BDB 561, KB 567, Qal imperfect used in a jussive sense
4. let the mountains sing – BDB 943, KB 1247, Piel imperfect used in a jussive sense, cf. Psa 98:4 b, Psa 89:12; Isa 55:12
Numbers 1, 2 are parallel and denote humans. Numbers 3, 4 are parallel and denote physical creation.
Psa 98:8 He is coming This is a Qal active participle. When thinking of YHWH coming, several items must be emphasized.
1. He has never left. He is always here!
2. His special coming or presence can be for
a. blessings
b. judgment (as here, cf. Psa 9:7-8; Psa 96:13)
3. His coming brings the expectation of a new day (i.e., the restoration of the fellowship of Eden)
4. This theological concept has been supplemented by the two comings of the Messiah.
a. the first fulfilled most OT predictions
b. the second will consummate YHWH’s reign
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the content of the new song?
2. What victory is Psa 98:1 addressing?
3. How does Psa 98:3 relate to Genesis 12?
4. What regular event in Israel’s cultic calendar does Psa 98:4-6 relate to?
5. Explain the different ways YHWH’s coming can be understood.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The world: i.e. as inhabited. Hebrew. tebel,
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 98:7
Psa 98:7
“Let the sea roar, and the fulness thereof;
The world, and they that dwell therein.”
The second clause here is parallel with the first, indicating that the roaring sea is a metaphor of the restless, rebellious, and sinful populations of the earth. The message is: “Let them foam out their fury with all the vehemence they can muster, God is going to do something supremely GREAT; and there’s not a thing that the opposing, antagonistic populations of mankind will be able to do about it.” That Great Something will be announced in Psa 98:9 (below).
E.M. Zerr:
Psa 98:7. The roaring of the sea should be heard as the voice of praise to the Lord. He made the sea and the world and is entitled to all praise for all such wonderful works that exhibit his creative power.
Fuente: Old and New Testaments Restoration Commentary
Let: Psa 96:11 – Psa 99:9
world: Psa 97:1, Isa 49:13, Isa 61:11
Reciprocal: 1Ch 16:32 – the sea Psa 24:1 – world Psa 65:13 – they shout Psa 69:34 – Let Psa 148:9 – Mountains Isa 14:7 – they Isa 35:2 – and rejoice Isa 44:23 – Sing Isa 55:12 – the mountains Isa 60:5 – abundance of the sea shall be converted unto thee Jer 47:2 – all that is therein Hab 3:10 – the deep Luk 19:40 – General