Text -- Psalms 98:1-8 (NET)

Psalm 98

98:1 A psalm. Sing to the Lord a new song, for he performs amazing deeds! His right hand and his mighty arm accomplish deliverance. 98:2 The Lord demonstrates his power to deliver; in the sight of the nations he reveals his justice. 98:3 He remains loyal and faithful to the family of Israel. All the ends of the earth see our God deliver us. 98:4 Shout out praises to the Lord, all the earth! Break out in a joyful shout and sing! 98:5 Sing to the Lord accompanied by a harp, accompanied by a harp and the sound of music! 98:6 With trumpets and the blaring of the ram’s horn, shout out praises before the king, the Lord! 98:7 Let the sea and everything in it shout, along with the world and those who live in it! 98:8 Let the rivers clap their hands! Let the mountains sing in unison

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 98:2

The redemption of the world by the Messiah: which was hitherto reserved was a secret among the Jews, yea was not throughly known by the most of the Jews themselves.

Wesley: Psa 98:2

His faithfulness in accomplishing this great promise.

JFB: Psa 98:1

In view of the wonders of grace and righteousness displayed in God's salvation, the whole creation is invited to unite in praise. (Psa 98:1-9)

JFB: Psa 98:1

Literally, "made salvation," enabled Him to save His people.

JFB: Psa 98:1

Denote power.

JFB: Psa 98:1

Or, "arm of holiness," the power of His united moral perfections (Psa 22:3; Psa 32:11).

JFB: Psa 98:2

The result of His righteousness (Psa 7:17; Psa 31:1), and both are publicly displayed.

JFB: Psa 98:3

The union of mercy and truth (Psa 57:3; Psa 85:10) secure the blessings of the promise (Gen 12:3; Gen 18:18) to all the world (Isa 52:10).

JFB: Psa 98:4-6

Or, "burst forth" (Isa 14:7; Isa 44:23).

JFB: Psa 98:4-6

Hail Him as your sovereign; and while, with every aid to demonstrate zeal and joy, intelligent creatures are invited to praise, as in Psa 96:11-13, inanimate nature is also summoned to honor Him who triumphs and rules in righteousness and equity.

Clarke: Psa 98:1

A new song - A song of excellence. Give him the highest praise. See on Psa 96:1 (note)

Clarke: Psa 98:1

Hath done marvellous things - נפלאות niphlaoth , "miracles,"the same word as in Psa 96:3, where we translate it wonders

Clarke: Psa 98:1

His holy arm - His Almighty power: -

Hath gotten him the victory - הושיעה לו hoshiah llo , "hath made salvation to himself."

Clarke: Psa 98:2

Made known his salvation - He has delivered his people in such a way as to show that it was supernatural, and that their confidence in the unseen God was not in vain.

Clarke: Psa 98:3

He hath remembered his mercy - His gracious promises to their forefathers

Clarke: Psa 98:3

And his truth - Faithfully accomplishing what he had promised. All this was fulfilled under the Gospel.

Clarke: Psa 98:5

With - the voice of a Psalm - I think זמרה zimrah , which we translate Psalm, means either a musical instrument, or a species of ode modulated by different voices.

Clarke: Psa 98:6

With trumpets - חצצרות chatsotseroth . Some kind of tubular instruments, of the form and management of which we know nothing

Clarke: Psa 98:6

And sound of cornet - שופר shophar , the word commonly used for what we call trumpet.

Clarke: Psa 98:7

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.

Clarke: Psa 98:8

Let the floods clap their hands - נהרות neharoth , properly the rivers - possibly meaning immense continents, where only large rivers are found; thus including inland people, as well as maritime stations, and those on the sea-coasts generally; as in those early times little more than the coasts of the sea were known. The Gospel shall be preached in the most secluded nations of the world

Clarke: Psa 98:8

Let the hills be joyful - All the inhabitants of rocky and mountainous countries.

Calvin: Psa 98:1

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.

Calvin: Psa 98:3

3.He hath remembered his goodness Having spoken of the general manifestation of his salvation, he now celebrates his goodness more particularly to his own chosen people. God exhibited himself as a Father to Gentiles as well as Jews; but to the Jews first, who were, so to speak, the first-born. ¹⁰⁹ The glory of the Gentiles lay in their being adopted and in-grafted into the holy family of Abraham, and the salvation of the whole world sprung from the promise made to Abraham, as Christ said, “Salvation is of the Jews,” (Joh 4:22) The Psalmist therefore very properly observes, that God in redeeming the world remembered his truth, which he had given to Israel his people — language, too, which implies that he was influenced by no other motive than that of faithfully performing what he had himself promised. ¹¹⁰ The more clearly to show that the promise was not grounded at all on the merit or righteousness of man, he mentions the goodness of God first, and afterwards his faithfulness, which stood connected with it. The cause, in short, was not to be found out of God himself, (to use a common expression,) but in his mere good pleasure, which had been testified long before to Abraham and his posterity. The word remembered is used in accommodation to man’s apprehension; for what has been long suspended seems to have been forgotten. Upwards of two thousand years elapsed from the time of giving the promise to the appearance of Christ, and as the people of God were subjected to many afflictions and calamities, we need not wonder that they should have sighed, and given way to ominous fears regarding the fulfillment of this redemption. When it is added, all the ends of the earth have seen the salvation of God, this is not merely commendatory of the greatness of the salvation, meaning that it should be so illustrious that the report of it would reach the ends of the earth; but it signifies that the nations formerly immersed in delusions and superstitions would participate in it.

Calvin: Psa 98:4

4.Exult before Jehovah all the earth Here he repeats the exhortation with which he had begun, and by addressing it to the nations at large, he indicates that when God should break down the middle wall of partition all would be gathered to the common faith, and one Church formed throughout the whole world. When he speaks of musical instruments the allusion is evidently to the practice of the Church at that time, without any intention of binding down the Gentiles to the observance of the ceremonies of the law. The repetition made use of is emphatical, and implies that the most ardent attempts men might make to celebrate the great work of the world’s redemption would fall short of the riches of the grace of God. This is brought out still more forcibly in what follows, where feeling is ascribed to things inanimate. The whole passage has been elsewhere expounded, and it is unnecessary to insist further upon it.

TSK: Psa 98:1

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

TSK: Psa 98:2

made : Isa 45:21-23, Isa 49:6, Isa 52:10; Mat 28:19; Mar 16:15; Luk 2:30-32, Luk 3:6; Rom 10:18; Tit 2:13

righteousness : Psa 22:31, Psa 24:5; Isa 45:24, Isa 45:25, Isa 46:13, Isa 62:2; Jer 23:6; Joh 16:8-10; Rom 3:21-26, Rom 9:30, Rom 10:3, Rom 10:4; 2Co 5:21; Phi 3:9; 2Pe 1:1

openly showed : or, revealed, Rom 1:17

TSK: Psa 98:3

remembered : Psa 106:45; Lev 26:42; Deu 4:31; Mic 7:20; Luk 1:54, Luk 1:55, Luk 1:72; Rom 15:8, Rom 15:9

all the ends : Psa 98:2, Psa 22:27, Psa 67:7; Isa 45:22, Isa 49:6, Isa 52:10; Luk 2:30, Luk 2:31, Luk 3:6; Act 13:47; Act 28:28; Rom 10:12, Rom 10:18; Rev 5:9

TSK: Psa 98:4

Psa 47:1-5, Psa 66:1, Psa 66:4, Psa 67:4, Psa 95:1, Psa 100:1; Isa 12:6, Isa 42:11, Isa 44:23; Jer 33:11; Zep 3:14; Mat 21:9; Rev 19:1, Rev 19:6

TSK: Psa 98:5

Psa 33:2, Psa 92:3, Psa 92:4; 1Ch 15:16, 1Ch 25:1-6; 2Ch 29:25; Rev 5:8, Rev 14:2, Rev 14:3

TSK: Psa 98:6

trumpets : Psa 47:5, Psa 81:2-4; Num 10:1-10; 1Ch 15:28; 2Ch 5:12, 2Ch 5:13, 2Ch 29:27

the king : Psa 47:6, Psa 47:7; Mat 25:34; Rev 19:16

TSK: Psa 98:7

Let : Psa. 96:11-99:9

world : Psa 97:1; Isa 49:13, Isa 61:11

TSK: Psa 98:8

Let the floods : Psa 47:1; 2Ki 11:12; Isa 55:12

hills : Psa 65:12, Psa 65:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 98:1

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.

Barnes: Psa 98:2

The Lord hath made known his salvation - See the notes at Isa 52:10. This does not mean that he had merely "proclaimed"his salvation, or his willingness to save, but that he had shown his salvation - his power to save - by some public act. What the particular act referred to here was, it is impossible now to ascertain. Such acts, however, have been often performed, as when he delivered his people out of Egypt; when he restored the Hebrews from the Babylonian captivity; and whenever he interposed in their behalf in times of danger. He has done it also in the gift of a Saviour; he does it in every revival of true religion; he does it in the salvation of a single sinner.

His righteousness - His righteous character; his faithfulness to his people. Whenever he interposes, it is in behalf of that which is right; and such interposition, therefore, is an illustration of his character as just. It is in this way we learn that his character is that of a just God.

Hath he openly showed - Margin, as in Hebrew, "revealed."He has disclosed it, or made it manifest.

In the sight of the heathen - The nations; or, so that the nations could see it: that is, the nations outside of Pa estine. His acts were so public - so remarkable - that surrounding nations could learn what was his true character. Thus it was when he delivered his people from Egyptian bondage; and thus also frequently in the history of his people.

Barnes: Psa 98:3

He hath remembered his mercy - Compare the notes at Luk 1:54-55 (note), Luk 1:72 (note), where this passage in the Psalms was not improbably referred to by Mary and Zacharias. The idea is, that God had called to mind his promise of mercy to his people; that he had not suffered it to pass out of his recollection; that he had kept his word.

And his truth - He has kept his promise; he has shown that he is a God of truth.

Toward the house of Israel - Toward his people.

All the ends of the earth have seen the salvation of our God - This appears to have been quoted from Isa 52:10. See the notes at that passage. The resemblance in the language is so strong as to make it probable that the psalm was composed after the times of Isaiah, and not improbably to be used (as remarked above) in the dedication of the temple after the captivity. The whole psalm would be appropriate to celebrate that deliverance; while, at the same time, like the language in Isaiah, it would be adapted to celebrate a higher deliverance - under the Messiah - of which that was an emblem.

Barnes: Psa 98:4

Make a joyful noise unto the Lord - By singing; by instruments of music. See the notes at Psa 95:1.

All the earth - All lands. The event is of sufficient importance to be celebrated by all nations. It is a matter of universal exultation and joy.

Make a loud noise - The word used here - פצח pâtsach - means properly to break in pieces; then, to break forth, as a shout of triumph or joy, as if the joy could be no longer confined or repressed. See the notes at Isa 14:7. The word occurs only in the following places (besides that which is before us), in all of which it is rendered "break forth."Isa 14:7; Isa 44:23; Isa 49:13; Isa 52:9; Isa 54:1; Isa 55:12 - (except in Mic 3:3, where it it is rendered "break"). It is expressive of irrepressible joy.

Rejoice and sing praise - This very combination of the words, "Break forth into joy, sing together"- the same words in Hebrew as here - occurs in Isa 52:9, showing, as above remarked, that the psalm was composed after the times of Isaiah, and probably had reference to the same event.

Barnes: Psa 98:5

Sing unto the Lord with the harp - A song or psalm accompanied by the harp. On the harp. See the notes at Isa 5:12.

And the voice of a psalm - The voice in singing; a musical voice. Let it not be mere instrumental music, but let that be accompanied with the voice uttering intelligible sounds or words. The only proper use of instrumental music in the worship of God is to deepen the impression which the words are adapted to make; to secure a better influence of truth on the heart.

Barnes: Psa 98:6

With trumpets - The word used here is uniformly rendered "trumpets"in the Scriptures. Num 10:2, Num 10:8-10; Num 31:6; et al. The trumpet was mainly employed for convening a public assembly for worship, or for assembling the hosts for battle. The original word - חצצרה chătsôts^e râh - is supposed to have been designed to imitate "the broken pulse-like sound of the trumpet, like the Latin "taratantara." So the German "trarara ,"and the Arabic hadadera . The word used here was given to the long, straight trumpet.

And sound of cornet ... - The word here translated "cornet"is also usually rendered "trumpet,"Exo 19:16, Exo 19:19; Exo 20:18; Lev 25:9; Jos 6:4-6, Jos 6:8-9, Jos 6:13, Jos 6:16, Jos 6:20; et saepe. It is rendered "cornet"in 1Ch 15:28; 2Ch 15:14; Hos 5:8. In the Septuagint and the Latin Vulgate it is here rendered "horn"- the meaning of "cornet."The name - שׁפר shôphār - is supposed to have been given to this instrument from its clear and shrill sound, like the English name "clarion."It was either made of horn, or similar to a horn - an instrument curved like a horn. The instrument was in frequent use among the Hebrews.

Barnes: Psa 98:7

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.

Barnes: Psa 98:8

Let the floods clap their hands - The rivers. Let them join in the universal praise. As if conscious of their beauty, their grandeur, their usefulness; as if sensible that all this was conferred by God; as if rejoicing in the goodness of God manifested to them, and through them, let them unite in the universal praise. Compare the notes at Isa 55:12.

Let the hills be joyful together - The mountains - in view of the goodness of God toward them - crowning them with beauty - clothing them with sublimity and grandeur - let them also rejoice in God as "their"God. Let all nature thus join in praise.

Poole: Psa 98:2

His salvation the redemption or salvation of the world by the Messias; which was hitherto reserved as a secret among the Jews, yea, was not thoroughly known and believed by the most of the Jews themselves.

His righteousness either his faithfulness in accomplishing this great promise of sending the Messias; or his goodness and mercy, oft called by this Hebrew word; or the righteousness of God or of Christ revealed in the gospel.

Poole: Psa 98:3

He hath now actually given that mercy which he had promised to the Israelites.

All the ends of the earth all the inhabitants of the earth, from one end to another.

Have seen i.e. enjoyed it, as this word is oft used, as hath been proved again and again.

Poole: Psa 98:4

Because you all do now partake of the same privileges with the Jews, join with them in worshipping and praising of God.

Poole: Psa 98:5

The worship of the New Testament is here described in phrases taken from the rites of the old, as Psa 92:3 , and oft elsewhere.

Poole: Psa 98:7

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" .

Haydock: Psa 98:1

The reign of the Lord in Sion: that is, of Christ in his Church.

All their inventions. That is, all the enterprizes of their enemies against them, as in the case of Core, Dathan, and Abiron. (Challoner) (Numbers xvi.) (Worthington) Syriac, "injuries." The failings of these great men were punished in mercy. (Calmet) ---

Thou hast made them harmless in all their works. (Houbigant)

Haydock: Psa 98:1

Himself. There is no title in Hebrew. Hence many have attributed it to Moses, with the preceding psalms. But the name of Samuel destroys this pretension, and most people suppose that David wrote it at the removal of the ark. (Calmet) ---

Others refer it to the return from captivity, (Theodoret) or to the dedication of the second temple, (Calmet) and the reign of the Messias. (Berthier) ---

Angry. Though many enemies rage, and the whole earth be stirred up to oppose the reign of Christ, he shall still prevail. (Challoner) (Psalm ii.) ---

His will shall be done, (Worthington) for He sitteth on the Cherubim. (Haydock) ---

Ferrand infers from this expression, that the psalm cannot regard the times after the captivity, as the ark existed no more. But this is not clear; and, at any rate, this idea might still be retained, as God is represented on a chariot drawn by Cherubim, Ezechiel x. 1., and Daniel iii. 55. (Calmet)

Haydock: Psa 98:4

Loveth judgment. Requireth discretion. (Calmet) ---

Hebrew, "the king's strength loveth judgment." He does nothing unjustly, as the enemy is forced to confess. (Calmet) ---

This is the highest glory of a king. (Theodoret) ---

God requires that we should honour him, by correcting our fault. (St. Augustine) ---

Directions. Most right and just laws to direct men. (Challoner) ---

Jacob. There God principally instructed mankind, and punished the perverse. Other nations he seemed to have left to themselves. (Haydock)

Haydock: Psa 98:5

Adore his foot-stool. The ark of the covenant was called, in the Old Testament, God's foot-stool: over which he was understood to sit, on his propitiatory, or mercy-seat, as on a throne, between the wings of the Cherubim, in the sanctuary: to which the children of Israel paid a great veneration. But as this psalm evidently relates to Christ, and the New Testament, where the ark has no place, the holy Fathers understand this text of the worship paid by the Church to the body and blood of Christ in the sacred mysteries: in as much as the humanity of Christ is, as it were, the foot-stool of the divinity. So St. Ambrose, l. 3. de Spiritu Sancto, c. 12., and St. Augustine upon this psalm. (Challoner) ---

The last mentioned holy Doctor inculcates the obligation of adoring Jesus Christ in the blessed Eucharist, and refutes the Capharnaites, &c., John vi. (Worthington) ---

The Jews adored God, shewing a relative honour, by prostrating themselves before the ark, in the same manner as Catholics do before holy images. (Berthier) ---

It is. Septuagint and some psalters, "he is holy." (Calmet) ---

Hebrew is ambiguous. (Berthier) ---

"I discover how I may adore the foot-stool,...without impiety. Christ took flesh of Mary,...and give it us to eat for our salvation. But none eats that flesh, till he have first adored it." (St. Augustine)

Haydock: Psa 98:6

Moses and Aaron among his priests. By this it is evident, that Moses also was a priest, and indeed the chief priest, in as much as he consecrated Aaron, and offered sacrifice for him, Leviticus viii. So that his pre-eminence over Aaron makes nothing for lay church headship. (Challoner) (Worthington) ---

Samuel is only mentioned as a Levite. See 1 Kings xxv. 1. (Calmet)

Haydock: Psa 98:7

Cloud. As he did to Samuel in the night. (Berthier) ---

Them. By their example, the psalmist insinuates, that priests in the new law shall pray for the people. (Worthington)

Gill: Psa 98:1

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 Gill on Psa 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.

Gill: Psa 98:2

The Lord hath made known his salvation,.... Which was appointed him, he undertook, came to perform, and has effected; this, though wrought out, is unknown to men, especially to the Gentile world, who had no prophecy, promise, or revelation of the Messiah, and salvation by him; but now this is made known in the everlasting Gospel, called therefore the Gospel of salvation, and by the ministers of it; and, besides this, the spirit of wisdom and revelation in the knowledge of Christ, and his salvation, is given to some; whereby they come to know their need of it, the suitableness of it to their case, the necessity of going to Christ for it, and their special and particular interest in it; and such have a new song put into their mouths, and are under great obligation to sing it:

his righteousness hath he openly showed in the sight of the Heathen; either the faithfulness of God in fulfilling his promises, particularly in raising up the Saviour Jesus; or the goodness of God to his people, and the strictness of his justice on their surety; goodness towards them, and severity on him, when he spared them and not him, turned his hand of grace and mercy on them, when he awoke the sword of justice against him; or rather his own righteousness, by which he fulfilled the law in the room and stead of his people; and which being brought in is revealed in the gospel, from faith to faith; and that "openly", not in dark shadows, types, and figures; but it is to be seen with open face in the clear glass of the Gospel; and is held up and forth in the ministration of it unto the Gentiles, whom God justifies through faith in it, as well as the believing Jews; see Rom 3:30.

Gill: Psa 98:3

He hath remembered his mercy and his truth toward the house of Israel,.... His mercy promised them, in raising up a Saviour to them, one that should be the glory of them; and his truth, in fulfilling that and every other promise concerning him; see Luk 1:72,

all the ends of the earth have seen the salvation of our God; either Christ himself, who is the salvation or Saviour of God's appointing, providing, and sending; or the salvation which he has wrought out, the Gospel declaring it; which has been sent throughout the world; and many in all parts of it, even in the most distant parts of it, in the very ends of it, have been made to see the nature, want, worth, and value of it; not every individual person in the world, but some in the several parts, and in the remote corners of it, whither the Gospel has been or will be sent; see Isa 52:10.

Gill: Psa 98:4

Make a joyful noise unto the Lord, all the earth,.... That is, all the inhabitants of the earth, as the Targum, to whom the joyful sound of the Gospel comes; See Gill on Psa 95:1,

make a loud noise, rejoice, and sing praise; exalt and extend the voice to the highest pitch, in the most musical and melodious strains; this heap of words is used to express the intenseness of mind, vehemency of affection, and strength of spirit and exceeding greatness of joy, with which the Lord should be praised for his great and marvellous works.

Gill: Psa 98:5

Sing unto the Lord with the harp,.... Playing upon that at the same time: here and in the following verse is an allusion to Old Testament worship, and the manner of performing that; not that this should be done in New Testament times, only New Testament worship is expressed in Old Testament language, which is no unusual thing; hence in Gospel times, and Gospel churches, the saints, especially when singing the new song of redeeming grace, are said to have harps in their hands, expressive only of their spiritual melody in their hearts, Rev 5:8,

with the harp, and the voice of the psalm; with the harp alone first, as Aben Ezra and Kimchi interpret it, and then with the harp, and together with the words of a psalm, sung in a psalm tune. Gospel churches are to sing psalms, hymns, and spiritual songs, Eph 5:19.

Gill: Psa 98:6

With trumpet and sound of cornet,.... The Septuagint, Vulgate Latin, and Ethiopic versions, render it

with ductile trumpets, such as were made of silver, as the two trumpets for the calling of the assembly, Num 10:2 to which the allusion seems to be here, called "asosra" by Josephus ^c according to the Hebrew language חצוצרות; which he says were in length a little less than a cubit, but the pipe narrow, somewhat thicker than a flute, having a sufficient breadth at the mouth to blow with, ending after the manner of a bell. The cornet was a trumpet or pipe, made of horn, from whence it has its name; such were those, made of rams' horns, the priests blew with when they encompassed Jericho, Jos 6:4,

make a joyful noise before the Lord, the King; or rather "before the King, the Lord" ^d; before the King, who is Jehovah, who is the King of kings, and Lord of lords; let this shout be made before him, in his presence, and on account of his kingly office, and because of some eminent appearance of his kingdom and glory; see Rev 19:6.

Gill: Psa 98:7

Let the sea roar, and the fulness thereof,.... See Gill on Psa 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, Rev 11:15.

Gill: Psa 98:8

Let the floods clap their hands,.... Or "rivers" ^e, dashing against their banks, as they pass along; a prosopopoeia, as the preceding and following, expressing great joy on account of the Messiah, the reigning King. Aben Ezra interprets this of men that are in rivers, as the sea; in the preceding verse of such that are in ships at sea; and the hills in the next clause of such that dwell on them;

let the hills be joyful together; see Isa 55:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 98:1

¹ sn Psalm 98. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.

² sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1.

³ tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results.

⁴ tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable.

NET Notes: Psa 98:2

¹ tn Heb “makes known his deliverance.”

NET Notes: Psa 98:3

¹ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

² tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

Geneva Bible: Psa 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.

Geneva Bible: Psa 98:2

The LORD hath made known his ^{( c )} salvation: his righteousness hath he openly shewed in the sight of the heathen.

^{( c )} For the deliverance of his Church.

Geneva Bible: Psa 98:3

He hath ^{( d )} remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

^{( d )} God was moved by no other means to gather his Church from the Jews and Gentiles, but because he would perform his promise.

Geneva Bible: Psa 98:6

With ^{( e )} trumpets and sound of cornet make a joyful noise before the LORD, the King.

^{( e )} By this repetition and earnest exhortation to give praise with instruments, and also of the dumb creatures, he signifies that the world is never able to praise God sufficiently for their deliverance.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 98:1-9

1 The psalmist exhorts the Jews,

4 the Gentiles,

7 and all the creatures, to praise God.

MHCC: Psa 98:1-3

A song of praise for redeeming love is a new song, a mystery hidden from ages and generations. Converts sing a new song, very different from what they had sung. If the grace of God put a new heart into our breasts, it will put a new song into our mouths. Let this new song be sung to the praise of God, in consideration of the wonders he has wrought. The Redeemer has overcome all difficulties in the way of our redemption, and was not discouraged by the services or sufferings appointed him. Let us praise him for the discoveries made to the world of the work of redemption; his salvation and his righteousness fulfilling the prophecies and promises of the Old Testament. In pursuance of this design, God raised up his Son Jesus to be not only a Light to lighten the Gentiles, but the glory of his people Israel. Surely it behoves us to inquire whether his holy arm hath gotten the victory in our hearts, over the power of Satan, unbelief, and sin? If this be our happy case, we shall exchange all light songs of vanity for songs of joy and thanksgiving; our lives will celebrate the Redeemer's praise.

MHCC: Psa 98:4-9

Let all the children of men rejoice in the setting up the kingdom of Christ, for all may benefit by it. The different orders of rational creatures in the universe, seem to be described in figurative language in the reign of the great Messiah. The kingdom of Christ will be a blessing to the whole creation. We expect his second coming to begin his glorious reign. Then shall heaven and earth rejoice, and the joy of the redeemed shall be full. But sin and its dreadful effects will not be utterly done away, till the Lord come to judge the world in righteousness. Seeing then that we look for such things, let us give diligence that we may be found of him in peace, without spot, and blameless.

Matthew Henry: Psa 98:1-3

We are here called upon again to sing unto the Lord a new song, as before, Psa 96:1. "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, Psa 98:1. 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 2:15), has taken the prey from the mighty (Isa 49:24), 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, Act 10:36. The opening of the sealed book is that which is to be celebrated with songs of praise (Rev 5:8), 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, Psa 98:3. 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 1:17. 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 (Psa 98:3): 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, Luk 1:72. It was in consideration of that, and not of their merit.

Matthew Henry: Psa 98:4-9

The setting up of the kingdom of Christ is here represented as a matter of joy and praise.

I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Psa 95:1, Psa 95:2. Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas (Mat 21:9), sing Hallelujahs, Rev 19:6. Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1Ki 1:40. And let the shouts of the crowd be accompanied with the singers and players on instruments (Psa 87:7; Psa 68:25), as is usual in such solemnities. 1. Let sacred songs attend the new King: " Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others."2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, Psa 98:6. Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, Psa 98:4. Sing to the Lord, (Psa 98:5); do it before the Lord, the King, Psa 98:6. Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him (Deu 12:12), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.

II. Let the inferior creatures rejoice in it, Psa 98:7-9. This is to the same purport with what we had before (Psa 96:11-13): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator (Psa 19:1), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for (2Pe 3:13), and this second mention of his coming (after the like, Psa 96:1-13) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Caesar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age: -

Jam nova progenies coelo demittitur alto -

A new race descends from the lofty sky;

and that should take away sin: -

Te duce, si qua manent sceleris vestigia nostri,

Irrita perpetua solvent formidine terras -

Thy influence shall efface every stain of corruption,

And free the world from alarm.

Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein: -

Aspice, venturo laetentur ut omnia saeclo -

See how this promis'd age makes all rejoice.

And, if all rejoice, why should not we?

Keil-Delitzsch: Psa 98:1-3

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. לעיני 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 לבית ישראל depends upon ויּזכּר , according to Psa 106:45, cf. Luk 1:54.

Keil-Delitzsch: Psa 98:4-6

The call in Psa 98:4 demands some joyful manifestation of the mouth, which can be done in many ways; in Psa 98:5 the union of song and the music of stringed instruments, as of the Levites; and in Psa 98:6 the sound of wind instruments, as of the priests. On Psa 98:4 cf. Isa 44:23; Isa 49:13; Isa 52:9, together with Isa 14:7 (inasmuch as פּצחוּ ורננוּ is equivalent to פּצחוּ רנּה ). קול זמרה is found also in Isa 51:3.

Keil-Delitzsch: Psa 98:7-9

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 מחא כּף instead of the otherwise customary תּקע כּף , Psa 47:2; or הכּה כּף , 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 ( נהרות ) 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.

Constable: Psa 90:1--106:48

IV. Book 4: chs. 90--106

Moses composed one of the psalms in this section of the Psalter (Ps. 90). David wrote two of them (Pss. 101 and 103). The remaining 14 are anonymous.

Constable: Psa 98:1-9

Psalm 98

This is another psalm that calls the earth to praise God in view of His coming reign.

"It is a close companion to Psalm 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."¹⁶²

Constable: Psa 98:1-3

1. God's past revelation of His salvation 98:1-3

Verse 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.

Constable: Psa 98:4-9

2. God's future judgment of the world 98:4-9

98:4-8 In view of the Lord's coming to judge the earth (v. 9) everyone and everything should praise Him enthusiastically.

98:9 The prospect of Yahweh's balancing the scales of justice is good reason for universal rejoicing. His "coming" describes a literal visit to this earth rather than just a heavenly judgment and reign.¹⁶³

This psalm should help God's people to view the Lord's coming to earth to reign as a blessing rather than something we should fear. Even though He will rule with an iron rod (Ps. 2) His coming will be a good thing for humankind. We should rejoice greatly in anticipation of it.

Commentary -- Other

Evidence: Psa 98:1

Is " hell-fire" preaching effective? (See Act 24:25 ).

Evidence: Psa 98:7-9

The whole of creation rejoices at the thought of God coming to judge the earth. Justice is a joy to the upright. See Psa 96:11–13 footnote.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 98 (Chapter Introduction)

Overview

Psa 98:1, The psalmist exhorts the Jews, Psa 98:4, the Gentiles, Psa 98:7, and all the creatures, to praise God.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 98 (Chapter Introduction)

THE ARGUMENT

The matter and scope of this Psalm is the same with the former, and is an evident prediction of the coming of the Messias, and of the blessed effects thereof.

The psalmist exhorteth Jews, Gentiles, and all the creatures to praise God for his truth and salvation.

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.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 98 (Chapter Introduction)

(Psa 98:1-3) The glory of the Redeemer.

(Psa 98:4-9) The joy of the Redeemer.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 98 (Chapter Introduction)

This psalm is to the same purport with the two foregoing psalms; it is a prophecy of the kingdom of the Messiah, the settling of it up in the world, and the bringing of the Gentiles into it. The Chaldee entitles it a prophetic psalm. It sets forth, I. The glory of the Redeemer (Psa 98:1-3). II. The joy of the redeemed (Psa 98:4-9). If we in a right manner give to Christ this glory, and upon right grounds take to ourselves this joy, in singing this psalm, we sing it with understanding. If those who saw Christ's triumph thus, much more reason have we to do so who see these things accomplished and share in the better things provided for us, Heb 11:40.

A psalm.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 98 (Chapter Introduction)

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.''.