Psalm 98: A Psalm of Praise and Hope
Notes
Transcript
Introduction
Introduction
People naturally cheer a victory, whether that cheering consists of the chaotic cheers of sports fans as a team wins the Super Bowl or citizens of various countries flooding the streets at the end of World War II. We cheer on victory. Similarly, Psalm 98 reflects the exuberant cheers of a nation with a victorious King. Tremper Longman argues that “Psalm 98 originally functioned as a victory song recited upon the return of the successful army of Israel, which was considered to be led by Yahweh.”[1] VanGemeren summarizes the entire psalm as he writes, “Our Lord Jesus is the Great Warrior who will overcome the rebellious kings and their armies (Rev 19:11–21), redeem his people, and judge the entire earth (Mt 25:31–46).”[2]
Broad context. Psalm 98 rests in the fourth book (of five) of Psalms consisting of chapters 90-106, which some believe to be a response to the questions brought about by Psalm 98.
When Book IV is read as an extensive response to the problem of the exile and particularly the suspension of the Davidic dynasty, the questions raised by the previous psalm receive a thoughtful and penetrating answer in these psalms. The five questions are: (1) How long does God’s wrath last (Ps 89:46)? (2) Does God understand human frailty (vv. 47–48)? (3) Is God true to his nature of justice, righteousness, unfailing love, and faithfulness (v. 49)? (4) Is God just in not taking vengeance against the enemies (vv. 50–51)? (5) Do these questions undermine God’s ability to rule? Psalms 90–106 together develop an extensive answer to these problems.[3]
In the fourth book of Psalms, the combined authors answer these questions. None of them alone, necessarily, answer any one question comprehensively, but together they comprehensively address each concern addressed in chapter 98. The Psalmist, in chapter 98, addresses (1) how long God’s wrath will last and (2) that God is faithful, just, and righteous. In the future, God will return and permanently establish his eternal and just reign. As for now, God is always faithful and will deliver his people.
Author and context? A great deal of effort has been expended in determining both the author[4] and specific context[5] of the writing of Psalm 98. Did David write this psalm? Is the psalmist looking back to deliverance from Egypt or from Babylon? The LXX begins Psalm 98 with “΅Ψαλμὸς τῷ Δαυείδ (Psalm of David).” Additionally, “The ancient translation of the Old Testament into Syriac gave it the heading ‘Of the redemption of the people from Egypt.’”[6] Contrarily, other commentators maintain “that the strong linguistic similarity with parts of the latter half of Isaiah indicates that the restoration from exile constitutes the historical context for the psalm.”[7]
Purposefully vague therefore perpetually relevant. Little to no value is obtained in solidifying either the author or the specific context. Wilcock admits any decisions in these areas “are largely the fruit of learned guesswork.”[8] Writings with specific context tend to become irrelevant and less referenced than those with timeless perspective. Tremper Longman offers a helpful perspective. “Psalm 98 was not recited as a remembrance of an historical deliverance in the hoary past, but was structured in such a way that it could be recited after any of the numerous deliverances that Israel experienced during her history.”[9] Most likely, the psalmist wrote with no specific past event in mind so as to make the Psalm universally accessible.
Joyfully celebrate God’s past deliverance.
Joyfully celebrate God’s past deliverance.
Consider the simple flow and structure of the Psalm. First, in the first three verses (98:1-3), the psalmist directs Israel to joyfully celebrate motivated by God’s past acts of deliverance. As has already been stated, the psalmist avoids designating a specific act of deliverance. He simply desires Israel to look back in their past and rejoice over God’s many acts of deliverance. Of course, God’s deliverance from Egypt would come to mind as would God’s deliverance from Babylon for those after the Babylonian deportation. God has delivered Israel many times. Therefore, they should rejoice and worship him. God remains loving and faithful (98:3); therefore, he employs his mighty power (exhibited by his “right hand and his holy arm”) to deliver his people.
In the context, the worship appears to be confined to the people of God. Israel looks back at God’s deliverance and rejoices and worships. However, the psalmist does acknowledge the whole world observed God’s salvation. He writes, “he has revealed his righteousness in the sight of the nations” (98:2) and “All the ends of the earth have seen the salvation of our God” (98:3). Similarly, Isaiah writes, “And the glory of the Lord shall be revealed, and all flesh shall see it together” (Isa 40:5). A few chapters later, Isaiah writes, “The Lord has bared his holy arm before the eyes of all the nations, and all the ends of the earth shall see the salvation of our God” (Isa 52:10). While Israel remains the primary worshippers, [10] God’s power must resound throughout the whole world.
Presently worship our Great King.
Presently worship our Great King.
Secondly, in the next three verses (98:4-6), the psalmist directs “all the earth” to worship God due his present glory. The psalmist may intend to call all people of the earth to “make a joyful noise,” but he may as well intend to call on all creation to “make a joyful noise.”[11] The next section (98:7-9) emphasizes parts of creation, whereas the psalmist focuses on people singing and playing different musical instruments in these three verses.
To what does “all the earth” refer? All humanity or all the physical earth? In other words does the psalmist intend to direct all people in the earth to make a joyful noise or all creation to make a joyful noise. I believe the psalmist intends to direct all humanity for a few reasons. (1) First, the Lord’s righteousness was revealed in the sight of the nations (98:2), and all the ends of the earth have seen the salvation of our God (98:3). Likely, these two verses refer to how the people throughout the whole earth saw God’s deliverance of his people. (2) Secondly, all the methods of worship in the second stanza would be accomplished by people. Joyous song, playing the lyre, trumpets and horns, all are played by people. Whereas in the final stanza, the sea roars and the rivers clap, etc. (3) The psalmist seems to broaden the circle of those worshiping throughout the psalm. In the first three verses, the psalmist emphasizes Israel’s worship due to God’s deliverance. In the next three verses, the worshipers broaden to the peoples of all the earth, and finally, in the last three verses, even all creation will worship.
Every individual or every people group? If the psalmist intends to direct all people of the earth to make a joyful noise, does he direct every person individually or every group of people? Before answering, let us acknowledge that regardless the psalmist’ intent, as Paul writes in Philippian, “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2:10–11). Someday, every single individual will bow to Christ and worship him. With that said, does the psalmist intend to communicate that every individual or every people group will “make a joyful noise”? The psalmist likely intends to direct people of God, throughout all the earth, to make a joyful noise.[12] There are some challenges with this interpretation. Additionally, I have a feeling the psalmist does not desire or intend for us to parse everything to meticulously. Having acknowledged that, let me offer a couple reasons why I think the psalmist intends to reference the people of God. (1) First, and most weighty, only the people of God will rejoice at the salvation of our God. Those who reject God and are hostile will eventually worship God, but hardly will their worship be likened to a “joyful noise.” (2) Secondly, in the second stanza, the psalmist directs worship in the present. Only people of God would presently worship, with joy, God’s deliverance. (3) Third and finally, I must jump ahead a little to make this point, all of creation rejoices at God’s future coming as judge (98:9). I can say with great certainty that all unbelievers will not experience God as judge in a joyful manner. However, the people of God, who are often depicted throughout Scripture as oppressed and suffering, will greatly rejoice when Christ sets up His eternal kingdom. Finally a perfect, just, and righteous King will reign – not until then. The people of God will rejoice when Christ eternally reigns. Those who reject Christ will not rejoice at God’s coming and eternal justice.
People throughout all the earth have and always will see the deliverance of God and will gloriously worship and joyously praise God. The Psalmist, in Psalm 19, writes in the first three verses how “the heavens declare the glory of God.” Then in verse four, he writes, “Their voice goes out through all the earth, and their words to the end of the world” (Psalm 19:4). Likely, verses like this were the backdrop to Paul’s writing in the first chapter of Romans:
For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. (Romans 1:19–20).
However, Paul specifically quotes Psalm 19:4 in Romans 10:18. After having discussed the gospel, how one is to accept the gospel, and how people are to hear the gospel, Paul asks a rhetorical question, “But I ask, have they not heard? Indeed they have, for their voice has gone out to all the earth” (Rom 10:18). John, in the book of Revelation, describes the result of the gospel going out to all the earth.
After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands (Rev 7:9).
People from “all the earth” will stand before the Lamb, redeemed by his blood, and rejoice over the salvation that has extended to all the earth and been seen by all the earth.
Joyfully anticipate God’s return.
Joyfully anticipate God’s return.
Finally, the psalmist directs all creation to rejoice and joyfully anticipate God’s future coming and justice. Israel has rejoiced all along, but joining them, in a feverish peak of worship, the sea roars, the river claps its hands, and the hills sing for joy. All creation, animate and inanimate, worship their Creator and Delivering God because He has returned.
All creation waits Christ’s return. Paul acknowledges the potential for all creation to worship at Christ’s return. Paul describes creation as waiting with “eager longing” because it has been “subjected to futility” and in “bondage to corruption.” The whole creation groans waiting for Christ’s return (Rom 8:19-20).
All the world worships due to God’s return and accompanying judgment. While judgment often refers to the negative and horrible aspect of God’s wrath, the word can as well refer to his righteous and equitable rule. [13] God will one day return and rule the world fairly. For the people of God that will be incredibly refreshing, however, for those who reject God, God’s return will be horrific.
Purpose statement. God’s past deliverance coupled with his future return and judgment fuel our present joy and worship.
Points of Application
Points of Application
Tremper Longman. the modern Christian may look into the past and praise Jesus for performing his great work upon the cross as well as think about his own personal past and thank God for the marvelous act of redemption that was performed in his life. Second, the Christian who reads stanza 2 realizes that Jesus Christ guides his life and the life of the Church. Jesus is recognized by the individual Christian as his king and the king of the Church (Col 1:15-23). And last, it is the hope of the Christian as he looks to the future that it is Jesus who will appear as the judge of mankind at the end of time (Matt 25:31-46). Furthermore, Christ is pictured in many NT passages as a Divine Warrior. Thus Psalm 98 may appropriately be sung today in conformity with its original generic intention—as a song extolling the Divine Warrior.[14]
I offer a caution. The psalmist’ primary intent is not to offer some practical applications to our daily lives. This psalm was part of Israel’s formal worship. It was, itself, the verbal expression of the truths Israel believed of God. Nonetheless, we can draw a few observations from their worship.
Our worship of God should be motivated not by our experience of His glory but by the simple presence and reality of His glory.
Notice that the psalmist calls on the whole earth to worship God due to having “seen the salvation of our God,” not necessarily because they had experienced God’s salvation. God will be worshiped by all creation regardless of whether they experience or embrace God’s salvation. In the immediate context, Israel rejoices over God as their King and Victor, however, God reigns as King over all the earth whether people personally acknowledge that or not.
Do not make the same error as the Jews in Jesus’ time who desired a temporary and earthly solution to the oppression by the Romans. We are rejoicing in the reality of a future and eternal kingdom in which Christ will perfectly, justly, righteously, and equitably reign. We’re not going to experience that here.
Don’t hear what I’m not saying. I’m not saying that you shouldn’t rejoice when God provides a good earthly ruler that follows God’s commands. Nor, am I saying we don’t grieve amid a malevolent and godless ruler that directs a country away from God.
What I am saying – our joy is not rooted in either of those things. We rejoice in a good ruler and we grieve a bad one. But we always have grounds for rejoicing in God’s past salvation and his future righteous reign.
Allow your worship to be exuberant.
Additional quotes.
Regardless, all the earth is called upon to worship God, “After all, while God may have been Victor for Israel alone, he is the King of all the inhabitants of the earth, whether that is acknowledged or not.”[15]
The previous stress on the universal extent of God’s salvation evokes a response. All life on earth must join the joyful celebration of God’s kingship. The earth must prepare itself for his coming with an open welcome, shouting “for joy,” bursting “into jubilant song,” and making “music” with a variety of instruments. The earth responds with a shout of joy (v. 4). The victory of the Lord evokes submission on the part of his subjects (cf. 47:1–2; Zep 3:14; Zec 9:9).[16]
But I will hope continually and will praise you yet more and more. My mouth will tell of your righteous acts, of your deeds of salvation all the day, for their number is past my knowledge. With the mighty deeds of the Lord God I will come; I will remind them of your righteousness, yours alone. O God, from my youth you have taught me, and I still proclaim your wondrous deeds. So even to old age and gray hairs, O God, do not forsake me, until I proclaim your might to another generation, your power to all those to come. (Psalm 71:14–18).
The imagery of war and warfare seems strange to our Western ears. We like to think of peace, whereas the psalmists, together with the prophets, long for God to swoop down and terrify the enemy forces.[17]
[1] Longman, “A Divine Warrior,” 272.
[2] VanGemeren, Psalms, 5:730. I appreciated VanGemeren’s perspective on both psalms of lament and praise. He writes, “The psalms celebrate the present kingship of God. In both lament and praise, the people of God know that Yahweh is King. In the lament psalms, they look forward to his acts of deliverance and vindication as the Divine Warrior. They believe that Yahweh alone can subdue all kingdoms and principalities. In praise psalms, God’s people look back to the acts of deliverance and celebrate his majesty in creation and redemption” (119).
[3] VanGemeren, Psalms, 5:687.
[4] There are many similarities between this psalm and Psalm 96, which has resulted in many commentators concluding that the same author wrote both. I found few commentators who held David as the most likely author.
[5] Willem VanGemeren, Psalms, ed. David E Garland and Tremper Longman III, Revised Edition, vol. 5, The Expositors Bible Commentary (Grand Rapids, MI: Zondervan, 2008), 707. “The canonical shape of the psalm in the MT bears no hint of an original cultic situation. The date of the original composition may have been in the tenth century.” VanGemeren’s comment rests in his discussion about the two most likely context (David looking back at deliverance from Egypt or someone else praising God for their deliverance from Babylon.
[6] Michael Wilcock, The Message of Psalms: Songs for the People of God, ed. J.A. Motyer, vol. 2, The Bible Speaks Today (Nottingham, England; InterVarsity, 2001), 103.
[7] Tremper III Longman, “Psalm 98: A Divine Warrior Victory Song,” Journal of the Evangelical Theological Society 27, no. 3 (September 3, 1984): 269. Longman acknowledges Leupold (Exposition of the Psalms) and Kirkpatrick (The Book of Psalms) as two examples – with which he agrees. Also, if the context of the Psalms rests with deliverance from Babylon, David would not have been the author.
[8] Wilcock, The Message of Psalms, 2:86.
[9] Longman, “A Divine Warrior,” 272.
[10] Victor P. Hamilton, “167 אֶרֶץ,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 75. Worthy of additional study, Hamilton makes the point that people in alien lands “were not even capable of worshiping the Lord.” I wonder how this would impact the interpretation of “earth” in verse four. He writes, “Although God governs everywhere, the area of his sanctity and self-revelation are limited to the boundaries of the land of Israel. In alien lands the people were not even capable of worshiping the Lord (Ps 137). This is illustrated in the book of Jonah. While it is said by the prophet himself that the Lord of heaven rules the sea and the dry land (1:9), yet he attempts to flee from the presence of God (1:3, 10). This can only mean that Jonah attempts to flee from the area of divine revelation. Here he hopes the land of God will not come upon him. No wonder then that the prophet’s messages to the exiles ring with the call that God will bring his people back to this land.”
[11] Wilcock, The Message of Psalms, 2:103. “In a similar way, although we might say that the summons to praise God is addressed to Israel in the first section, to the nations in the second, and to the natural world in the third, the distinctions there too are not so cut-and-dried. True, verses 4–6 are full of people playing instruments, but it is the earth that is called to rejoice. True, verses 7–9 are mostly about the world of nature, but that includes all who live in it.”
[12] One serious issue with this interpretation. All the people of God, at this time, would have consisted of the Jewish people. If the psalm were written after the Babylonian captivity, the Jewish people would have been spread throughout all the earth, but that does not seem to fit the context to me. I am not sure how to process this concept.
[13] Robert D. Culver, “2443 שָׁפַט,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 947. I found one statement particularly interesting although maybe not pertinent to this message, “they did not think of themselves as ruled by laws rather than by men.” I wonder how this would apply to the modern American understanding of being ruled by the constitution instead of particular leaders. When Peter commands believers to submit to kings and governors (1 Peter 2:13), he likely intended actual people not inanimate written documents.
“The meaning of šāpaṭ is further complicated by the fact that although the ancients knew full well what law—whether civil, religious, domestic or otherwise—was, they did not think of themselves as ruled by laws rather than by men as modern people like to suppose themselves to be. The centering of law, rulership, government in a man was deeply ingrained.”
[14] Longman, “A Divine Warrior,” 273.
[15] Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 346.
[16] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms (Revised Edition), ed. Tremper Longman III and David E. Garland, vol. 5 (Grand Rapids, MI: Zondervan, 2008), 732.
[17] VanGemeren, Psalms, 5:733.