1 Sing to Yahweh a new song, for he has done marvelous things! His right hand, and his holy arm, have worked salvation for him. 2 Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations. 3 He has remembered his loving kindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God. 4 Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy, yes, sing praises! 5 Sing praises to Yahweh with the harp, with the harp and the voice of melody. 6 With trumpets and sound of the ram's horn, make a joyful noise before the King, Yahweh. 7 Let the sea roar with its fullness; the world, and those who dwell therein. 8 Let the rivers clap their hands. Let the mountains sing for joy together. 9 Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.
This is entitled simply "A Psalm." But who is its author is unknown. It is similar in its design and structure to the group of Psalm Ps. 95-100 in which it is found. Dr. Horsley, in accordance with the views which he has of the design of the group (see the Introduction to Psalm 97:1-12), supposes that this psalm refers to the restoration of the Jewish people. It is a psalm which would have been appropriate at the dedication of the temple after the Babylonian captivity, and may have been composed for that occasion. It is of so general a character, however, that it is appropriate to all times in the church. The psalm does not admit of a particular analysis.
God is celebrated for his wondrous works, Psalm 98:1, Psalm 98:2; for the exact fulfillment of his gracious promises, Psalm 98:3. The manner in which he is to be praised, Psalm 98:4-6. Inanimate creation called to bear a part in this concert, Psalm 98:7, Psalm 98:8. The justice of his judgments, Psalm 98:9.
In the Hebrew this is simply termed מזמור mizmor, a Psalm. In the Chaldee, A prophetic Psalm. In the Vulgate, Septuagint, Ethiopic, 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.
INTRODUCTION TO PSALM 98
A Psalm. This is the only psalm throughout the whole book which is so called, without any other additional word, epithet, or inscription. The Targum calls it a psalm of prophecy, or a prophetic psalm, as indeed it is; for it respects time to come, as Jarchi observes, even the Gospel dispensation. Aben Ezra says, perhaps this psalm is concerning the coming of the Redeemer; a doubt need not be made of it, it certainly is. Abendana, a later writer among the Jews, says of the latter part of the psalm, that it figuratively expresses the greatness of the joy that shall be in the days of the Messiah. The Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, ascribe it unto David; but it was not penned by him on account of any victory obtained by him, but as a prophecy of the victories and salvation of the Messiah; nor is it of the same argument with, or a compendium of, the song of Moses at the Red sea, as Grotius thinks; though the inscription of the Syriac version begins thus,
"a Psalm of David, concerning the redemption of the people out of Egypt, when they conquered and triumphed;''
yet it more rightly adds,
"but spiritually a prophecy concerning the coming of Christ, and the calling of the Gentiles unto the faith.''.
(Psalm 98:1-3) The glory of the Redeemer.
(Psalm 98:4-9) The joy of the Redeemer.
Greeting to Him Who Is Become Known in Righteousness and Salvation
This is the only Psalm which is inscribed מזמור without further addition, whence it is called in B. Aboda Zara, 24b, מזמורא יתומא (the orphan Psalm). The Peshמto Syriac inscribes it De redemtione populi ex Aegypto; the "new song," however, is not the song of Moses, but the counterpart of this, cf. Revelation 15:3. There "the Lord reigneth" resounded for the first time, at the sea; here the completion of the beginning there commenced is sung, viz., the final glory of the divine kingdom, which through judgment breaks through to its full reality. The beginning and end are taken from Psalm 96:1-13. Almost all that lies between is taken from the second part of Isaiah. This book of consolation for the exiles is become as it were a Castalian spring for the religious lyric.
*More commentary available by clicking individual verses.