Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 98 · Commentary
Psalm 98 is one of the "Yahweh Reigns Psalms" (Psalms 93, 95–99) with the most universal message of salvation. It is a sister psalm to Psalm 96, with both opening with "Sing to Yahweh a new song" (98:1 and 96:1). The most unique aspect of Psalm 98 is its structural cosmic scope. The first three verses declare the universal public nature of salvation ("He has revealed his righteousness in the sight of the nations"), the middle three verses call all nations to rejoice ("Let all the earth... make a joyful noise, and sing praises"), and the final three verses call all creation to worship ("Let the sea roar, with its fullness... Let the rivers clap their hands. Let the mountains sing for joy together"). The entire psalm's arc moves from history to the cosmos, from humanity to all existence. It is this theme of "universally revealed salvation" that made Psalm 98 one of the biblical selections for the second and third parts of Handel's Messiah, and also the poetic basis for Isaac Watts' Christmas hymn "Joy to the World." Although the original text is about God reigning among the nations, Western tradition transformed this psalm into a Christmas carol because the birth of Christ is the pinnacle of God's salvation "revealed his righteousness in the sight of the nations."
Book Four of Psalms (Psalms 90–106) · Psalms of Moses and Psalms of Yahweh's Kingship
Position of this psalm: Psalm 98 is the fifth of the "Yahweh Reigns Psalms" (Psalms 93, 95-99), immediately following Psalm 97's end-time manifestation of "Yahweh reigns" and immediately preceding Psalm 99's holy declaration of "Yahweh reigns! Let the peoples tremble." The arc of the entire Yahweh Reigns Psalms collection:
Psalm 98 takes on the role of "salvation revealed" in this arc. Salvation is not just a private matter for Israel; it is a public event before the nations. This public nature is Psalm 98's deepest theological breakthrough: God saving Israel is not for Israel's sake alone, but so that the nations may see. This directly continues the "Servant Songs" tradition of Isaiah 40-66: "He will bring justice to the nations" (Isaiah 42:1), "I will also give you for a light to the nations" (Isaiah 49:6). Psalm 98 is the poetic pinnacle of this "universal salvation" theology.
Sing a new song to Yahweh, the revelation of salvation (98:1-3) "For he has done marvelous things; his right hand and his holy arm have worked salvation for him."
All the earth rejoices, all nations worship (98:4-6) "Make a joyful noise to Yahweh, all the earth": the ritual of trumpets and horns.
All creation worships (98:7-9) "Let the sea roar, with its fullness; the world, and those who dwell in it": the waters clap their hands, the mountains sing for joy.
The structure of Psalm 98 is a three-part expansion: each section has a broader scope:
This "core → nations → all existence" expansion is the poetic structure of Hebrew universal salvation theology, moving from the particular to the universal. This does not mean Israel is replaced; rather, it is the fulfillment of Israel's calling as "a channel of blessing to the world," echoing Genesis 12:3, "all of the families of the earth will be blessed in you."
Salvation has become a public fact. Psalm 98:2, "Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations," is the key verse of the entire psalm. Salvation is no longer a secret, no longer a private matter, no longer a hidden promise; it has been revealed. This "public salvation" is the essence of the New Testament gospel. Paul says in Romans 1:16-17, "For I am not ashamed of the Good News, because it is the power of God for salvation for everyone who believes": this posture of "public declaration" directly continues the tradition of Psalm 98. Psalm 98 shows us that salvation has never been the private property of a certain group of people; it is something God has done publicly in history, so that all nations may see and all creation may respond together.
"Sing to Yahweh a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him." (98:1): The opening declaration of the entire psalm. "New song" (shir chadash) shares a theme with Psalms 33, 40, 96, 144, 149 + Revelation 5:9. "Right hand and holy arm" carries on the core imagery of Exodus 15, the Song of Moses.
"Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations." (98:2): The key verse of the entire psalm. Salvation becomes a "public" event, directly foreshadowing the essence of the New Testament gospel (Romans 1:16-17).
"Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy—yes, sing praises!" (98:4): The phrase "all the earth" foreshadows the universal call that "the Gentiles will also be blessed in him."
"Let the sea roar, with its fullness... Let the rivers clap their hands. Let the mountains sing for joy together before Yahweh." (98:7-8): A picture of all creation worshipping, with all of nature joining in praise. Directly echoes Revelation 5:13, "Every created thing which is in the sky, on the earth, under the earth, and on the sea, and everything in them, I heard saying, 'To him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion forever and ever!'"
Brothers and sisters, let me ask you a question: Is your gospel public or private?
Psalm 98:2 says, "Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations." This verse tells us that God's salvation is never just a private feeling in your heart; it is an event that truly happened in history, a public truth with witnesses and evidence. Christ's death and resurrection were not a private accident of some Jewish carpenter; they were events that occurred in the public history of the Roman Empire. Paul said to the Roman governor Festus, "For this has not been done in a corner" (Acts 26:26). This public nature is a core characteristic of the New Testament gospel.
However, the Chinese church has a tendency to privatize faith. We feel that "faith is a personal choice," "don't impose faith on others," and "religion is a private matter." These statements are true in certain contexts; we certainly cannot force people to believe or oppress people with religious power. But these statements can also make us forget that the gospel is essentially a public truth. Paul was not ashamed of the gospel; he proclaimed the same gospel on city streets, before the Sanhedrin, and before the Roman emperor. The "new song" of Psalm 98 is sung publicly for all the earth to hear, not secretly sung behind closed doors at home.
So, are you willing to let your faith move out of your heart, out of the church, and into the public sphere of life? This doesn't mean you have to hand out flyers on the subway (though some people do), but it means are you willing to let your colleagues, neighbors, and relatives know that "you are the way you are today because of Jesus' grace"? This public display doesn't need to be aggressive; it can be gentle, natural, and integrated into daily life, but it is public.
A second reflection: Psalm 98 expands the vision to the entire created world. "The waters clap their hands, the mountains sing for joy": this is not just romantic rhetoric, but the Hebrew understanding of the cosmic nature of "redemption." Redemption is not just the salvation of individual souls; it is the renewal of the entire created world. This is crucial for contemporary Christians. Paul says in Romans 8:19-22, "For the creation waits with eager expectation for the children of God to be revealed": the entire created world is waiting for redemption.
This cosmic perspective changes our view of many things:
This cosmic hope gives our faith "breathing room": we won't be overwhelmed by daily trifles because we see a larger picture.
Finally, Psalm 98 gives us a morning posture: learn to "sing a new song." This doesn't mean you must compose a new tune every day, but rather to see God's work with new eyes every day. Has He done something new today? Has He again brought salvation today? If you are willing to look, you will find that He does new things every day. A new song is a response to new things; may you have a new song every day.
Psalm 98:2 "Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations." Is your gospel public or private? Are you willing to let the gospel move out of your heart and into the public spheres of your life?
Psalm 98:7-8 expands the vision to the entire created world: "Let the sea roar, and the fullness of it; the world, and those who dwell in it. Let the rivers clap their hands. Let the mountains sing for joy together." How does this cosmic vision of salvation change your view of nature, your body, and history?
Psalm 98:1 "Sing a new song": When was the last time you "sang a new song"? What new thing did you sing about? Take a moment to think: Has God done anything new today?
Title: "A Psalm"
The title of Psalm 98 is one of the shortest in the entire book of Psalms, consisting of only two Hebrew words: mizmor (a psalm). There is no author attribution, no liturgical instruction, and no musical notation. This kind of "plain title" is relatively rare in the Psalms; most psalms with titles at least specify "A Psalm of David," "A Psalm of Asaph," "A Psalm of the Sons of Korah," etc. Psalm 98 simply says "A Psalm": this in itself is a linguistic marker.
The Hebrew word מִזְמוֹר (mizmor) is a noun derived from the verb זָמַר (zamar, to sing with stringed instruments). Mizmor in Hebrew specifically refers to "a psalm sung with musical instruments": it is not a purely lyrical poem, but a liturgical poem combining song and instruments. Fifty-seven psalms in the Book of Psalms begin with mizmor, making it the most common title category in the Hebrew Psalter.
Why does Psalm 98 lack author attribution? Several possible interpretations:
The reading most aligned with the theology of Book IV is that Psalm 98 is a universal liturgical psalm. It does not require a specific author because it is sung for the entire congregation, and even for the entire created world. This "unattributed" psalm reflects Psalm 98's own theme: salvation is no longer a private matter for an individual or a group, but a universal event.
The Septuagint adds a more detailed title to Psalm 98, "A Psalm of David" (Tōi David psalmos), but the Hebrew Masoretic Text only has mizmor. This "Davidic attribution" in the Septuagint had a profound influence on the Western Church Fathers. Augustine and other Fathers, based on the Septuagint, regarded Psalm 98 as a psalm of David and interpreted it Christologically, with David as a type of Christ, and "his right hand and his holy arm have brought salvation" pointing to Christ's victory on the cross.
Section Focus: Psalm 98 opens with the core declarations of the entire psalm: "sing a new song," "his right hand and his holy arm have brought salvation," and "he has revealed his righteousness in the sight of the nations." These three images appear densely in the first three verses, forming the three theological pillars of Psalm 98: (1) a new song, in response to new deeds; (2) the right hand and holy arm, a continuation of the Exodus salvation; (3) public, salvation becoming a fact before the nations.
98:1 "A Psalm. Sing to Yahweh a new song, for he has done marvelous things! His right hand, and his holy arm, have worked salvation for him."
Psalms 98:1（World English Bible）
"New song" (שִׁיר חָדָשׁ, shir chadash), noun shir (song), adjective chadash (new). This is a recurring keyword in the Psalms, appearing in six psalms:
"New song" has special theological implications in the Hebrew tradition; it does not mean a completely different song, but a song that responds to new deeds. Every time God performs a new act of salvation, a new song is needed. A new song is "a response to new works": similar to Isaiah 42:9-10, "Behold, the former things have happened, and new things I declare... Sing to Yahweh a new song." Isaiah directly connects "new song" with "new things"; new works give rise to new songs.
Revelation 5:9 and 14:3 push the "new song" to the end times. After the Lamb's victory, the heavenly multitude "sing a new song." This is the ultimate extension of Psalm 98:1; all "new songs" point to the Lamb.
"Marvelous things" (נִפְלָאוֹת, niphla'ot), the plural noun of the verb פָּלָא (pala, marvelous). Niphla'ot in Hebrew specifically refers to marvelous works that only God can do, similar to Exodus 3:20, "I will stretch out my hand and strike Egypt with all my wonders," and Psalm 9:1, "I will tell of all your marvelous works," using the same word. These are not ordinary "good deeds," but remarkable acts beyond human capability.
"His right hand, and his holy arm" (יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ, yemino u-zroa qadsho): yamin (right hand), zroa (arm), qodesh (holy). "Right hand" and "holy arm" are iconic images of Exodus salvation in Hebrew, similar to Exodus 15:6, "Your right hand, Yahweh, is glorious in power. Your right hand, Yahweh, dashes the enemy in pieces," Exodus 15:16, "by the greatness of your arm," Deuteronomy 4:34, "with a mighty hand and with an outstretched arm," Isaiah 51:9, "Awake, awake, put on strength, arm of Yahweh." Psalm 98:1 uses the same language to declare that God has again performed marvelous salvation with "his right hand and his holy arm."
Why use the language of Exodus? Because for the returning exiles, the return itself was a "second Exodus." The first Exodus was from slavery in Egypt to the promised land; the second Exodus was from captivity in Babylon back to Jerusalem. Both salvations use the same language; the Hebrew tradition views salvation history as "a pattern replayed."
98:2 "Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations."
Psalms 98:2（World English Bible）
This is the key verse of the entire psalm and the most concentrated expression of Hebrew universal salvation theology.
"Made known" (הוֹדִיעַ, hodia), the causative form of the verb יָדַע (yada, to know), meaning to cause someone to know or understand. Hodia in Hebrew has the connotation of "publicly revealing," similar to Psalm 25:14, "Yahweh’s friendship is with those who fear him. He will show them his covenant," using the same word (though yada there is in the basic form).
"His salvation" (yeshu'ato), the Hebrew word יְשׁוּעָה (yeshu'ah, salvation), with a third-person suffix. Yeshu'ah is the root of the name "Jesus" (Yeshu'a); every time Hebrews say "salvation," they are saying "Jesus." This verse directly foreshadows the core declaration of the New Testament: salvation has a specific name.
"In the sight of the nations" (le-einei ha-goyim): ayin (eyes), goyim (nations). Literally "before the eyes of the nations": in Hebrew, this emphasizes "public, visible." Goyim in Hebrew refers to foreign nations, all nations other than the Hebrews. This verse declares that God's salvation has become "a fact that the nations can see."
The theological breakthrough in this verse is immense. In Hebrew tradition, God primarily acted among Israel, but Psalm 98:2 declares that He "reveals" salvation before the nations. This public nature is the core of the New Testament gospel; Christ's death and resurrection were not hidden private events, but facts "recorded in public history" (similar to Paul in Acts 26:26, "For this has not been done in a corner").
Paul in Romans 1:16-17 directly continues this tradition of "public proclamation": "For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes." The gospel does not need to hide; the gospel can be publicly proclaimed. Psalm 98:2 is the Old Testament root of this "public gospel" tradition.
98:3 "He has remembered his loving kindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God."
Psalms 98:3（World English Bible）
"Remembered" (zakhar), the Hebrew word zakhar (to remember). This verse has a special grammar: God actively remembers, not humans remembering God. This "God actively remembering" is the foundation of the covenant in Hebrew tradition, similar to Genesis 8:1, God remembered Noah; Exodus 2:24, God remembered his covenant with Abraham; 1 Samuel 1:19, God remembered Hannah. God remembers, therefore He acts.
"Loving kindness" (chasdo) and "faithfulness" (emunato), two core relational terms in Hebrew: chesed (covenant love) and emunah (faithfulness). These two words almost always appear together in the Hebrew Bible, similar to Psalm 89:1-2, Psalm 100:5, Psalm 117:2, etc. These two words are the "dual core" of how Hebrews understand God's character: one is chesed (His love), and the other is emunah (His reliability). Because He is both loving and reliable, His promises will surely be fulfilled.
"Toward the house of Israel" (le-veit Yisrael), God first showed loving kindness and faithfulness to the house of Israel. This phrase acknowledges the "particularity" of God's salvation: it first came to Israel.
"All the ends of the earth have seen the salvation of our God" (ra'u kol-afsei-arets et yeshu'at Eloheinu): afsei-arets (the ends of the earth). Afsei literally means "the ends of the earth, the boundaries of the earth": in Hebrew, "the farthest reaches of the earth." This verse declares that "all the ends of the earth have seen" God's salvation; this is the strongest expression of universal salvation.
The theological structure of this verse is extremely ingenious:
This is precisely the foundation of the New Testament gospel's "first to the Jew, then to the Greek" (Romans 1:16): salvation originates in Israel, but extends to all the earth.
Section Focus: This section transitions from the "theological declaration" of the previous section to the concrete worship of the congregation. Verses 1-3 tell us "what God did" (His right hand brings salvation), and verses 4-6 tell us "how the congregation responds" (all the earth will shout for joy, with trumpets and the sound of the shofar). This is a standard structure of Hebrew worship, first speaking of God's deeds, then calling the congregation to respond.
98:4 "Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy, yes, sing praises!"
Psalms 98:4（World English Bible）
"All the earth" (כָּל־הָאָרֶץ, kol-ha-arets): kol (all), arets (earth). Note that it is not "all the land of Israel," but "the whole earth": in Hebrew, ha-arets usually refers to the entire world when there is no qualifier. This verse calls the entire earth to make a joyful noise to Yahweh, all peoples, all regions.
"Make a joyful noise" (הָרִיעוּ, hari'u), the verb רוּעַ (ru'a, to shout, to cheer). Ru'a is a very strong verb in Hebrew, usually used for shouts of victory (Joshua 6:5, the shout of the people when attacking Jericho; 1 Samuel 17:20, the battle cry when David saw Goliath; Psalms 47:1, "Oh clap your hands, all you peoples! Shout to God with the voice of triumph!" uses the same word). This is a triumphal shout, not gentle singing.
"Burst out" (רִנָּה, rinnah), the noun of the verb ranan (to burst out in song). Rinnah is an explosive singing and shouting in Hebrew, used in Psalms 100:1-2 and Psalms 126:5-6.
"Sing for joy, yes, sing praises" (pitschu ve-rannenu ve-zammeru), three verbs in a row: burst out, sing joyfully, and play stringed instruments and sing. This Hebrew verse uses multiple stacked verbs to create extremely high density.
98:5 "Sing praises to Yahweh with the harp, with the harp and the voice of melody."
Psalms 98:5（World English Bible）
"Harp" (כִּנּוֹר, kinnor), Hebrew kinnor: a type of lyre. The kinnor is the instrument David played (1 Samuel 16:23), and one of the core instruments of Hebrew Temple worship.
"Voice of melody" (קוֹל זִמְרָה, qol zimrah): qol (voice), zimrah (melody, song). Zimrah is the noun of the verb zamar (to play stringed instruments and sing), referring to rhythmic, melodic music.
This verse describes organized Temple worship, not spontaneous praise, but worship by a specialized choir accompanied by instruments.
98:6 "With trumpets and sound of the ram’s horn, make a joyful noise before the King, Yahweh."
Psalms 98:6（World English Bible）
"Trumpets" (חֲצֹצְרוֹת, chatsotserot), Hebrew chatsotserah: silver trumpet. Chatsotserot are silver trumpets used exclusively by priests. In Numbers 10:1-10, God commanded Moses, "Make two trumpets of silver... The trumpets shall be blown by the sons of Aaron, the priests." Silver trumpets were used for: (1) assembling the congregation; (2) calling the leaders; (3) going to war; (4) festivals, new moons, and offerings. Silver trumpets represent the "voice of the priests" in Hebrew worship.
"Sound of the shofar" (שׁוֹפָר, shofar), Hebrew shofar: ram's horn. The shofar is the oldest instrument in Hebrew worship, appearing in Exodus 19:19 on Mount Sinai, "the sound of the shofar grew louder and louder"; Leviticus 25:9, the blowing of the shofar for the Year of Jubilee; Joshua 6, the blowing of the shofar when attacking Jericho; John 11:25-26, the blowing of the shofar at the end of days (Paul continues this in 1 Corinthians 15:52).
Two types of horns used together: "silver trumpets and shofar": this represents the most solemn liturgical scene in Hebrew worship. Both types of horns were blown simultaneously only on major occasions, such as the ark entering the Temple (1 Chronicles 15:28), Solomon dedicating the Temple (2 Chronicles 5:12-13), and King Jehoshaphat leading his army to war (2 Chronicles 20:21-22). Psalms 98:6 uses the double blowing of "trumpets and shofar" to declare a solemn occasion for welcoming the Great King, Yahweh.
"The King, Yahweh" (ha-Melekh Yahweh): The Great King, Yahweh. This is the core appellation of the "Kingship Psalms," with Psalms 95:3, Psalms 96:10, Psalms 97:1, and Psalms 99:1 all using melekh to refer to Yahweh. This verse directly connects Psalms 98 with the entire Kingship Psalms, where all the shouting is for that Great King.
Section Focus: This section transitions from "the worship of the congregation" in the previous section to the worship of all creation, which is the most magnificent scene in Psalms 98. Verses 4-6 call "all the earth" to worship, referring to all people; verses 7-9 call "the sea, the world, the floods, the mountains" to worship, referring to all non-human creation. This expansion from humanity to all existence is the poetic pinnacle of Hebrew cosmic worship theology.
98:7 "Let the sea roar with its fullness; the world, and those who dwell therein."
Psalms 98:7（World English Bible）
"Let the sea roar, and the fullness of it" (יִרְעַם הַיָּם וּמְלֹאוֹ, yir'am ha-yam u-melo'o), the verb רָעַם (ra'am, to roar, to thunder), yam (sea), melo (fullness). Ra'am in Hebrew is a thunderous roar, similar to Exodus 19:16, the thunder on Mount Sinai; Psalms 29:3, "Yahweh’s voice is on the waters. The God of glory thunders." Yam appeared in Psalms 93, the name of an ancient Near Eastern god of chaos. In Psalms 93:3-4, the floods "lift up" against Yahweh; in Psalms 98:7, the floods "roar" in praise of Yahweh. The same "floods," but in diametrically opposite directions.
This linguistic transformation is a subtlety of Hebrew theology: the waters of chaos (Yahweh's adversary in Psalms 93) now become Yahweh's praisers. This transformation foreshadows the deepest theme of the New Testament, where initially hostile forces are ultimately incorporated into the chorus of praise (cf. Revelation 5:13, "Every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, I heard saying...").
"The world, and those who dwell in it" (tevel ve-yoshvei vah): tevel (the inhabited world), yashav (to dwell). This echoes Psalms 24:1, "The earth is Yahweh’s, with its fullness; the world, and those who dwell in it," with the same double parallelism.
98:8 "Let the rivers clap their hands. Let the mountains sing for joy together."
Psalms 98:8（World English Bible）
"Let the rivers clap their hands" (נְהָרוֹת יִמְחֲאוּ־כָף, neharot yimcha'u-khaf): neharot (rivers, streams), macha kaf (to clap hands). This is one of the most magnificent personifications in Hebrew poetry: rivers clapping their hands. In Hebrew culture, clapping hands is a celebration of victory (cf. Psalms 47:1, "Oh clap your hands," 2 Kings 11:12, the people clapping when Joash was crowned, Isaiah 55:12, "all the trees of the field will clap their hands").
This personification is not childish rhetoric, but a poetic expression of the Hebrew tradition that "all creation praises." Hebrews imagined that when God triumphs, all creation celebrates together, not just humans, but even rivers, mountains, and trees of the field join in this celebration.
"Let the mountains sing for joy together" (harim yachad yerannenu): harim (mountains), yachad (together), ranan (to sing, to shout for joy). The mountains singing for joy together is a poetic image in Hebrew of all the mountains on earth joining in a chorus of praise.
The New Testament's most direct continuation of this "creation's joyful shout" is Revelation 5:13: "I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, 'To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever!'" The entire created world praising the Lamb directly fulfills the scene of Psalms 98:7-8.
98:9 "Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity."
Psalms 98:9（World English Bible）
"For he comes to judge the earth" (כִּי בָא לִשְׁפֹּט הָאָרֶץ, ki va lishpot ha-arets), the verbs bo (to come), shafat (to judge). "He comes" is a core verb for God's manifestation in Hebrew, similar to Psalms 50:3, "Our God comes, and will not keep silent," Psalms 96:13, "He will judge the world with righteousness, and the peoples with equity" (almost verbatim with Psalms 98:9).
Why does creation shout for joy? Because He comes to judge. This verse tells us that judgment is not a terrible thing, but a reason for joy. Why? Because an unjust world will finally have justice. Creation has been waiting for this day, similar to Romans 8:19-22, "For the creation waits with eager expectation for the children of God to be revealed... the creation itself also will be delivered from the bondage of decay." Paul's "creation waits" directly continues the theology of Psalms 98:9; judgment is the grace that creation anticipates.
"Righteousness" (צֶדֶק, tsedeq) and "equity" (מֵישָׁרִים, meisharim), two core Hebrew words expressing fairness. Tsedeq emphasizes being true to a relationship, God being true to His promises; Meisharim emphasizes impartiality in degree, judgment not favoring anyone. Used together, God's judgment is both "faithful to promises" and "impartial."
The theological significance of the entire section (verses 7-9): Psalms 98 does not end with humanity; it expands its vision to all creation. This is the ultimate expression of Hebrew universal salvation theology: salvation is not just the redemption of humanity, but the renewal of all creation. The New Testament book of Revelation takes this picture to its climax: "new heavens and a new earth": the entire cosmos is renewed. Psalms 98 is a key node in this "cosmic redemption" trajectory.
| Paragraph | Dominant Voice | Directed Towards | Emotional Arc |
|---|---|---|---|
| 98:1-3 | Poet | Congregation/Nations | Public Proclamation of Salvation: "new song" + "right hand and holy arm" |
| 98:4-6 | Poet | All the earth (all peoples) | Solemn Liturgical Worship: Trumpet and horn echoing |
| 98:7-9 | Poet | Creation | Cosmic Acclamation: Waters clap, mountains sing for joy |
The voice arc of Psalm 98 is a three-tiered expansion: from "sing a new song" to "all the earth shout for joy" to "let the seas roar, and the fullness thereof; the world, and those who dwell therein. Let the rivers clap their hands. Let the mountains sing for joy together." The scope of each section is broader than the previous one; this progressive expansion is at the core of Psalm 98's theology: the circle of salvation grows ever wider, ultimately encompassing all creation.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| A Psalm | מִזְמוֹר | mizmor | Superscription | A song sung with musical instruments: the most common category in Psalms |
| New Song | שִׁיר חָדָשׁ | shir chadash | 98:1 | A song in response to new events: also Pss 33, 40, 96, 144, 149 + Rev 5:9 |
| Marvelous Things | נִפְלָאוֹת | niphla'ot | 98:1 | Miracles only God can do |
| Right Hand | יָמִין | yamin | 98:1 | Symbolic imagery of Exodus salvation |
| Holy Arm | זְרוֹעַ קֹדֶשׁ | zroa qodesh | 98:1 | "Holy arm": central to Ex 15 |
| Salvation | יְשׁוּעָה | yeshu'ah | 98:1, 2, 3 | Root of the name "Jesus" |
| Made Known | יָדַע (Hiph.) | hodia | 98:2 | "Publicly revealed": to make known |
| Nations | גּוֹיִם | goyim | 98:2 | Gentile nations |
| Righteousness | צֶדֶק | tsedeq | 98:2, 9 | Being fair in relationships |
| Remembered | זָכַר | zakhar | 98:3 | God's active remembrance: foundation of the covenant |
| Lovingkindness | חֶסֶד | chesed | 98:3 | Covenant love: a core word in Psalms |
| Faithfulness | אֱמוּנָה | emunah | 98:3 | Reliability: root of "Amen" |
| Ends of the Earth | אַפְסֵי־אָרֶץ | afsei-arets | 98:3 | The farthest reaches of the earth: universal salvation |
| All the Earth | כָּל־הָאָרֶץ | kol-ha-arets | 98:4 | The entire earth (not limited to Israel) |
| Make a Joyful Noise | רוּעַ | ru'a | 98:4 | A triumphant shout |
| Loud Voice | רִנָּה | rinnah | 98:4 | An explosive cheer |
| Lyre | כִּנּוֹר | kinnor | 98:5 | David's lyre: a type of harp |
| Voice of a Psalm | קוֹל זִמְרָה | qol zimrah | 98:5 | Melodic music |
| Trumpets | חֲצֹצְרוֹת | chatsotserot | 98:6 | Silver trumpets: for priests only |
| Shofar | שׁוֹפָר | shofar | 98:6 | Ram's horn: the oldest musical instrument |
| Great King | הַמֶּלֶךְ | ha-Melekh | 98:6 | Core title in the Kingship Psalms collection |
| Roar | רָעַם | ra'am | 98:7 | A thunderous roar |
| Sea | יָם | yam | 98:7 | The chaotic waters of Ps 93: transformed into praisers |
| World | תֵּבֵל | tevel | 98:7 | The inhabited world |
| Floods | נְהָרוֹת | neharot | 98:8 | Rivers: also Ps 93 |
| Clap Hands | מָחָא כָּף | macha kaf | 98:8 | Clapping: a celebration of victory |
| Mountains | הָרִים | harim | 98:8 | All mountains |
| Sing for Joy | רָנַן | ranan | 98:8 | Explosive singing |
| Come | בּוֹא | bo | 98:9 | "He comes": the core verb for God's manifestation |
| Judge | שָׁפַט | shafat | 98:9 | Righteous judgment |
| Equity | מֵישָׁרִים | meisharim | 98:9 | Impartiality |
Psalm 98 is a skillfully structured three-part psalm: 9 verses divided into three sections, each with three verses:
1. The Source of Salvation (98:1-3) Israel → Nations → Ends of the Earth
2. Worship of All the Earth (98:4-6) All the Earth → Lyre Song → Trumpet and Shofar
3. Praise of Creation (98:7-9) Sea → Floods → Mountains → Judgment
The scope of each section is broader than the previous one:
The entire psalm's arc is "progressively expansive": the scope begins with Israel and moves towards all peoples, all creation, and ultimate judgment. This structure corresponds to the core of Hebrew universal salvation theology, where salvation originates in the particular (Israel), spreads to all the earth (all peoples), and is completed in the cosmos (all creation).
Psalm 98 and Psalm 96 are "sister psalms" within the Kingship Psalms collection: they have many parallels:
| Theme | Psalm 96 | Psalm 98 |
|---|---|---|
| Opening | "Sing to Yahweh a new song" (96:1) | "Sing to Yahweh a new song" (98:1) |
| Salvation | "Proclaim his salvation" (96:2) | "His right hand, and his holy arm, have worked salvation for him" (98:1) |
| Nations | "Declare his glory among the nations" (96:3) | "He has made known his salvation; he has openly shown his righteousness in the sight of the nations" (98:2) |
| Sea and All the Earth | "Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness!" (96:11) | "Let the sea roar, and its fullness; the world, and those who dwell in it" (98:7) |
| Field and Trees | "Let the field exult, and all that is in it! Then all the trees of the wood will sing for joy before Yahweh" (96:12) | "Let the floods clap their hands; let the mountains sing for joy together before Yahweh" (98:8) |
| Judgment | "For he comes, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with his truth" (96:13) | "For he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity" (98:9) |
Almost verse-by-verse parallel: This parallelism makes the two psalms a "double psalm." Psalm 96 emphasizes "worship of all peoples," while Psalm 98 emphasizes "the public revelation of salvation to all the earth": they complement each other, forming a dual proclamation of "universal salvation" in the Kingship Psalms collection.
Synonymous Parallelism:
Progressive Parallelism:
Imagery Contrast:
"Salvation" (yeshu'ah): Appears three times in 98:1, 2, 3:
Triple Repetition: The highest density of a keyword in Hebrew poetry. The core theme of Psalm 98 is "salvation": from God's actions (98:1) to public revelation (98:2) to being visible to all the earth (98:3).
"Shout for joy" (ranan): Appears twice in 98:4, 8:
Same word, two uses: Humans and the created world worship with the same verb.
Psalm 98's rhetorical strategy is to gradually expand the scope:
This "concentric circle" expansion is a superb technique in Hebrew poetry, where the reader follows the poet step by step towards a broader vision, ultimately realizing that the entire universe is praising.
Psalm 98 echoes the Exodus narrative in several places:
The entire psalm unfolds against the backdrop of a "second Exodus," where the return from exile is a reenactment of the Exodus.
In ancient Near Eastern cultures, the enthronement of a new king involved a set of fixed rituals and songs. The enthronement psalm of Assyrian King Ashurnasirpal II describes:
These elements correspond to Psalm 98's "trumpets, shofar, shouts of joy and singing praises," but with a key difference:
Although ancient Near Eastern religions were generally tribal: each nation had its own deities, a few documents show the germination of "universal deities":
However, the Hebrew tradition of "universal salvation" is more thorough:
Psalm 98 is a poetic pinnacle of Hebrew universal salvation theology, perfectly unfolding the "one God - nations - creation" three-tiered structure in nine verses.
According to the Mishnah, Rosh Hashanah 3:3-4 and Tamid 7:3: The Levites in the Second Temple used a specific combination of trumpets and shofars during major festivals (Feast of Trumpets, Day of Atonement, Sukkot):
Psalm 98:6 "with trumpets and the sound of the shofar": likely reflects this major festival ritual. The entire Psalm 98 may also have been used for worship during such major festivals, especially Rosh Hashanah, which is the Jewish New Year and commemorates cosmic creation and kingship.
George Frideric Handel's oratorio Messiah (first performed in 1741) directly uses Scripture from Psalm 98 in two places:
More broadly, the entire Messiah's theme of "universal salvation" is deeply influenced by Psalm 98. Isaiah and Psalm 98 are the two most important Old Testament sources for this oratorio.
18th-century English hymn writer Isaac Watts (1674-1748) wrote "Joy to the World." This song is directly based on Psalm 98:
Although this song is often sung at Christmas in the West, Watts did not write it with Christmas as the theme. He based it on Psalm 98's "God reigns among the nations." Later, Western church tradition positioned this song as a Christmas hymn because the birth of Christ is the pinnacle of God's salvation, where "his righteousness is openly shown in the sight of the nations." This "Psalm 98 → Christmas" transformation is a wise application of Western church liturgical tradition.
| Scripture | Content |
|---|---|
| Psalm 33:3 | "Sing to him a new song." |
| Psalm 40:3 | "He has put a new song in my mouth": a new song after personal testimony. |
| Psalm 96:1 | "Sing to Yahweh a new song!" |
| Psalm 98:1 | "Sing to Yahweh a new song!" |
| Psalm 144:9 | "I will sing a new song to you, God." |
| Psalm 149:1 | "Praise Yahweh! Sing to Yahweh a new song": end of Psalms. |
| Isaiah 42:9-10 | "New things I declare... Sing to Yahweh a new song." |
| Revelation 5:9 | "They sang a new song, saying, 'You are worthy to take the book, and to open its seals'": after the Lamb's victory. |
| Revelation 14:3 | "They sang a new song before the throne... as it were, a new song." |
The "new song" theme runs through the Psalms and the New Testament, with its core being a response to God's new actions. Revelation pushes this line to the end times; the "new song" after the Lamb's victory is the ultimate fulfillment of Psalm 98.
| Scripture | Content |
|---|---|
| Exodus 15:6 | "Your right hand, Yahweh, is glorious in power. Your right hand, Yahweh, dashes the enemy in pieces." |
| Exodus 15:16 | "By the greatness of your arm." |
| Deuteronomy 4:34 | "With a mighty hand and with an outstretched arm." |
| Deuteronomy 5:15 | "Yahweh your God brought you out of there by a mighty hand and by an outstretched arm." |
| Psalm 44:3 | "But your right hand, your arm, and the light of your face." |
| Psalm 89:13 | "You have a mighty arm. Your hand is strong, and your right hand is exalted." |
| Psalm 98:1 | "His right hand, and his holy arm, have worked salvation for him." |
| Psalm 118:15-16 | "The right hand of Yahweh does valiantly. The right hand of Yahweh is exalted! The right hand of Yahweh does valiantly!": triple repetition. |
| Isaiah 40:10 | "Behold, the Lord Yahweh will come as a mighty one, and his arm will rule for him." |
| Isaiah 51:9 | "Awake, awake, put on strength, arm of Yahweh." |
| Isaiah 52:10 | "Yahweh has made bare his holy arm in the eyes of all the nations": almost word-for-word with Psalm 98:2-3. |
| Isaiah 53:1 | "To whom has the arm of Yahweh been revealed?" |
| Luke 1:51 | "He has shown strength with his arm" (Magnificat). |
"Right hand and holy arm" is a core redemptive image from the Exodus to the Magnificat. Paul also continues this line in Romans 1:16, "For I am not ashamed of the Good News of Christ, for it is the power of God for salvation." Psalm 98:1 uses the same language to proclaim a "second Exodus": God again stretches out his arm to bring salvation.
| Scripture | Content |
|---|---|
| Genesis 1:31 | "God saw everything that he had made, and, behold, it was very good": creation itself is good. |
| Psalm 19:1-4 | "The heavens declare the glory of God. The expanse shows his handiwork." |
| Psalm 96:11-12 | "Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness! Let the field exult, and all that is in it! Then all the trees of the wood will sing for joy before Yahweh." |
| Psalm 98:7-8 | "Let the sea roar, with its fullness; the world, and those who dwell in it. Let the rivers clap their hands. Let the mountains sing for joy together before Yahweh." |
| Psalm 148 | The entire psalm calls on all creation (heavenly, earthly, deep) to praise together. |
| Isaiah 44:23 | "Sing, heavens, for Yahweh has done it." |
| Isaiah 49:13 | "Sing, heavens; and be joyful, earth; and break out into singing, mountains." |
| Isaiah 55:12 | "For you shall go out with joy, and be led forth with peace. The mountains and the hills shall break forth before you into singing; and all the trees of the fields shall clap their hands." |
| Romans 8:19-22 | "For the creation waits with eager expectation for the children of God to be revealed... For the creation was subjected to futility, not of its own will, but because of him who subjected it, in hope that the creation itself also will be delivered from the bondage of decay." |
| Revelation 5:13 | "I heard every created thing which is in heaven, on the earth, under the earth, and on the sea, and everything that is in them, saying, 'To him who sits on the throne and to the Lamb be the blessing, the honor, the glory, and the dominion forever and ever!'" |
"All creation worships" is a theme from Genesis to Revelation, witnessing the Hebrew and Christian traditions' respect for creation and hope for cosmic redemption. Psalm 98 is the poetic pinnacle of this line, presenting the praise of all creation in the most magnificent imagery in verses 7-8.
| Old Testament Verse | New Testament Echo | Connection Explanation |
|---|---|---|
| Psalm 98:1 "He has done marvelous things; His right hand and His holy arm have worked salvation for Him." | Luke 1:51 "He has shown strength with His arm" (Magnificat) | The Magnificat directly uses the language of Psalm 98: Christ's birth is the "third Exodus." |
| Psalm 98:2 "Yahweh has made known His salvation; He has openly shown His righteousness in the sight of the nations." | Romans 1:16-17 "For I am not ashamed of the Good News of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. For in it is revealed God’s righteousness from faith to faith." | Paul's gospel proclamation directly follows Psalm 98: salvation is revealed openly before the nations. |
| Psalm 98:3 "He has remembered His loving kindness and His faithfulness toward the house of Israel." | Luke 1:54-55 "He has given help to Israel, his servant, that he might remember mercy (as he spoke to our fathers) toward Abraham and his offspring forever." | The Magnificat: God remembers Israel. |
| Psalm 98:1 "a new song" | Revelation 5:9 "They sang a new song, saying, 'You are worthy to take the book, and to open its seals: for you were killed, and bought us for God with your blood, out of every tribe and language and people and nation.'" | The new song after the Lamb's victory: Psalm 98's fulfillment in the end times. |
| Psalm 98:1 "a new song" | Revelation 14:3 "They sang as it were a new song before the throne..." | The new song of the 144,000 before the throne. |
| Psalm 98:2 "in the sight of the nations" | Matthew 28:18-20 "Go, and make disciples of all nations..." | The Great Commission continues Psalm 98's universal call. |
| Psalm 98:7-8 "Let the sea roar, and the fullness of it... Let the rivers clap their hands. Let the mountains sing for joy together." | Revelation 5:13 "I heard every created thing which is in heaven, on the earth, under the earth, and on the sea, and everything that is in them, saying, 'To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever!'" | The entire created world praises the Lamb together: a direct fulfillment of the scene in Psalm 98. |
| Psalm 98:9 "He comes to judge the earth" | Revelation 19:11 "I saw heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war." | Christ's return to judge: Psalm 98's completion in the end times. |
| Psalm 98:9 "He comes" | Revelation 22:20 "Yes, come, Lord Jesus." | The church's end-time cry continues Psalm 98's "He comes." |
Psalm 98 holds a unique cultural position among all the Psalms, entering universal Christian consciousness through two Western musical traditions: (1) Handel's Messiah; and (2) Isaac Watts' Joy to the World. Understanding these two cultural transmissions is key to understanding Psalm 98's place in universal Christian consciousness.
As a source for Handel's Messiah: Handel's Messiah, composed in 1741, is the greatest oratorio in Western music history. The libretto, compiled by Charles Jennens, draws primarily from Isaiah and the Psalms, with Psalm 98 providing the core theme of "universal salvation." The entire Messiah is divided into three parts:
Psalm 98's role in Parts II and III is to connect "Christ's salvation" with "universal praise": Christ's death and resurrection are "marvelous things," and these marvelous things are revealed before the nations, so the nations and the whole earth should rejoice. Handel interprets this theological structure to its fullest with music; the famous "Hallelujah Chorus," though primarily quoting Revelation 11:15 and 19:6, directly inherits its spirit of "universal praise" from Psalm 98.
As a source for Watts' Joy to the World: In Isaac Watts' The Psalms of David Imitated, published in 1719, he rewrote Psalm 98 as "Joy to the World." Watts' genius lies in not rewriting Psalm 98 as a Judaized Old Testament psalm, but as a gospel psalm proclaiming "Christ has come," interpreting Psalm 98:9, "He comes to judge the earth," as "Christ has already come." This Christological rewriting made Joy to the World one of the most popular hymns for Christmas in the West, even though Watts himself did not intend it as a Christmas theme.
The theological significance of these two cultural transmissions:
What this means for you: Every time you sing Joy to the World at Christmas, every time you listen to the chorus of Messiah, you are singing Psalm 98. This cultural continuity makes Psalm 98 not just a historical psalm, but a living psalm that the church continues to sing. May you, the next time you sing these songs, know that you are joining a "new song" chorus spanning three millennia—Israel sang in the Temple, the Western church sang in cathedrals, the Chinese church sings in its own chapels, the same "new song," to the same "great King, Yahweh."
Authoritative Commentaries
Further Reading
Chinese Resources (Welcome additions)
| Theme | Content |
|---|---|
| 1. Tradition of the New Song | 98:1 "Sing a new song": Responding to new works, continuing Psalms 33, 40, 96, 144, 149, foreshadowing Revelation 5:9 |
| 2. Exodus' "right hand and holy arm" | 98:1: Return from exile is the "second Exodus," using the same language of redemption |
| 3. Public Nature of Salvation | 98:2 "He has revealed his righteousness in the sight of the nations": Foreshadowing the public proclamation of the New Testament gospel |
| 4. God's Proactive Remembrance | 98:3 "He has remembered his loving kindness and his faithfulness": God remembers first, then acts |
| 5. Loving Kindness and Faithfulness Linked | 98:3: The Hebrew understanding of God's character as "dual core" |
| 6. Call to All the Earth | 98:4 "All the earth": The circle of salvation is not limited to Israel |
| 7. Ritual of Trumpets and Horns | 98:6 "with trumpets and sound of the shofar": The most solemn scene of Hebrew worship |
| 8. Title of the Great King | 98:6 "Yahweh, the King": Connecting the entire collection of enthronement psalms |
| 9. All Creation Worships | 98:7-8 "Let the seas roar, with its fullness; the world, and those who dwell in it. Let the rivers clap their hands. Let the mountains sing for joy together": The pinnacle of Hebrew cosmic worship theology |
| 10. Judgment is the Hope of Creation | 98:9: Directly foreshadowing Romans 8:19-22's "creation's hope" |