Psalm Chapter 98

What is the meaning of Psalm 98?

Introduction to Psalm 98

Psalm 98 stands as one of the most exuberant songs of praise in the Psalter, often called a “new song” psalm because of its opening line. This magnificent hymn celebrates יהוה (Yahweh) as the victorious King who has revealed His salvation not just to Israel, but to all nations. The psalm pulses with joy and anticipation, calling for universal praise from both human voices and the natural world itself.

This psalm is particularly significant because it presents a cosmic vision of God’s redemptive work that extends beyond Israel to encompass all of creation. Its themes of universal praise, divine justice, and eschatological hope have profound implications for understanding God’s ultimate plan for both humanity and the created order.

Context of Psalm 98

Psalm 98 belongs to a group of enthronement psalms (Psalms 93-99) that celebrate יהוה (Yahweh)’s kingship over all creation. These psalms share common themes of God’s supreme sovereignty, His righteous judgment, and the universal scope of His rule. Within this collection, Psalm 98 stands out for its emphasis on the “new song” motif and its threefold call to praise involving human voices, musical instruments, and the natural world.

The psalm’s placement after Psalm 97’s focus on God’s judgment and before Psalm 99’s emphasis on His holiness creates a perfect theological progression. Together, these psalms paint a complete picture of the Lord’s character – His justice, His salvation, and His holiness. This progression mirrors the larger biblical narrative of God’s redemptive plan, moving from judgment through salvation to ultimate restoration.

In the broader context of Scripture, Psalm 98 anticipates the messianic age, when God’s salvation will be fully revealed to all nations. Its themes resonate deeply with prophetic literature, particularly Isaiah’s servant songs and the New Testament’s vision of Christ’s return and the establishment of His kingdom.

Ancient Key Word Study

• שִׁירוּ (shiru) – “Sing”: This imperative verb appears at the beginning of the psalm and carries more weight than simple melodic expression. In ancient Hebrew worship, singing was considered a profound act of spiritual warfare and prophetic declaration. The word implies a full-bodied, wholehearted expression of praise that engages both spirit and body.
• חָדָשׁ (chadash) – “New”: This term goes beyond temporal newness to suggest something unprecedented and transformative. In biblical Hebrew, a “new song” often heralds a new era in God’s redemptive plan, marking decisive moments in salvation history.
• נִפְלָאוֹת (nifla’ot) – “Marvelous things”: This word derives from the root פלא (pala), meaning to be extraordinary or wonderful. In Scripture, it often describes God’s miraculous interventions in history, particularly His acts of redemption that transcend natural explanation.
• יְשׁוּעָה (yeshuah) – “Salvation”: This noun shares its root with the name Yeshua (Jesus) and encompasses physical deliverance, spiritual redemption, and the ultimate establishment of God’s kingdom. Its use here points to both immediate and eschatological salvation.
• צֶדֶק (tzedek) – “Righteousness”: More than just moral correctness, this term encompasses the idea of right relationships and the proper ordering of creation according to God’s design. It carries strong covenantal implications.
• רִנָּה (rinnah) – “Joyful shout”: This word describes an explosive, spontaneous cry of joy or triumph. In ancient near eastern culture, such shouting was associated with military victory and royal proclamations.
• יָם (yam) – “Sea”: In Hebrew thought, the sea often represented chaos and untamed forces. Its inclusion in the praise chorus demonstrates God’s complete sovereignty over all creation, even its most turbulent elements.
• עוֹלָם (olam) – “World”: This term can mean both “world” in a spatial sense and “forever” in a temporal sense. Its use here suggests the comprehensive scope of God’s reign across both space and time.

Compare & Contrast

• Verse 1’s use of שִׁירוּ (shiru) rather than זַמְּרוּ (zamru): While both mean “sing,” shiru emphasizes declarative praise while zamru focuses more on instrumental accompaniment. The choice of shiru sets the tone for the psalm as a proclamation of God’s mighty acts.
• Verse 2’s phrase “made known His salvation” (הוֹדִיעַ יְשׁוּעָתוֹ) could have used גָּלָה (galah – “revealed”) instead. The chosen verb emphasizes active divine initiative in making salvation known rather than merely uncovering what was hidden.
• Verse 3 employs זָכַר (zakar – “remembered”) rather than שָׁמַר (shamar – “kept”): This choice emphasizes God’s covenant faithfulness as an active remembrance rather than mere preservation of promises.
• The phrase “all the ends of the earth” in verse 3 uses אֶפֶס (efes) rather than קָצֶה (qatzeh): Efes carries the stronger connotation of absolute extremity, emphasizing the truly universal scope of God’s salvation.
• Verse 4’s command to “break forth” (פִּצְחוּ – pitzchu) is chosen over the more common רָנַן (ranan – “cry out”): Pitzchu suggests an explosive, irrepressible joy that cannot be contained.
• The use of רָעַם (ra’am – “roar”) for the sea in verse 7 rather than הָמָה (hamah – “murmur”): This portrays the sea’s praise as powerful and thunderous rather than gentle, fitting the psalm’s triumphant tone.
• Verse 9’s description of God coming to “judge” (לִשְׁפֹּט – lishpot) rather than “rule” (לִמְשֹׁל – limshol): This emphasizes the establishing of justice rather than mere governance.

Psalm 98 Unique Insights

The structure of Psalm 98 reveals a remarkable architectural beauty that many scholars have noted reflects the threefold nature of complete praise. The psalm moves from human praise (verses 1-3), to instrumental praise (verses 4-6), to cosmic praise (verses 7-9), creating a progressive expansion of worship that mirrors the expanding circles of God’s salvation history.

An interesting insight from ancient Jewish tradition connects this psalm to the Feast of Trumpets (Rosh Hashanah). The multiple references to trumpet sounds and shouting in the psalm align with the festival’s emphasis on proclamation and anticipation of God’s kingship. Rabbi David Kimchi (Radak) noted that the “new song” mentioned here corresponds to the “new beginning” celebrated at Rosh Hashanah, pointing toward the ultimate renewal of all things.

The phrase “His right hand and His holy arm” in verse 1 carries particular significance in ancient near eastern military contexts. In Hebrew warfare, the right hand held the sword while the arm bore the shield. This military imagery, when applied to God’s salvation, presents His work as both offensive (achieving victory) and defensive (protecting His people) – a complete deliverance that addresses every need.

The psalm also contains what some scholars call a “creation covenant” motif, where the natural elements are portrayed not just as passive witnesses but as active participants in God’s praise. This reflects the Hebrew understanding that creation itself has a voice and participates in the drama of redemption, an idea that finds its fulfillment in passages like Romans 8:19-22.

Psalm 98 Connections to Yeshua

The “new song” that opens this psalm finds its ultimate expression in the Messiah’s work of redemption. Just as Revelation 5:9 speaks of a new song sung to the Lamb who was slain, this psalm anticipates the ground-breaking nature of Yeshua’s salvation, which would indeed be made known “in the sight of the nations.”

The psalm’s emphasis on God’s righteousness and faithfulness particularly resonates with Yeshua’s dual role as both Savior and Judge. The same Messiah who came in humility to save will return in glory to judge, fulfilling the psalm’s vision of universal justice. This connection is strengthened by Yeshua’s own words in John 5:22-23, where He speaks of all judgment being given to the Son.

Psalm 98 Scriptural Echoes

This psalm shares significant theological and linguistic connections with Isaiah’s prophetic writings, particularly Isaiah 52:10 which also speaks of God’s holy arm revealed to all nations. The theme of creation’s participation in praise echoes Isaiah 55:12, where mountains and hills burst into song.

The psalm’s concluding focus on judgment resonates with Psalm 96:13 and anticipates Revelation 19:11-16, where the Messiah returns as righteous judge. The call for universal praise finds parallel expression in Philippians 2:10-11, where every knee bows and every tongue confesses.

Psalm 98 Devotional

This psalm challenges us to consider the scope and scale of our worship. Are we engaging in praise with our whole being, as the psalm commands? The threefold structure of the psalm (vocal, instrumental, and creation’s praise) reminds us that true worship involves every aspect of our lives and should impact how we interact with both people and creation.

The psalm’s emphasis on God’s “marvelous things” invites us to regularly recount His works in our lives and in history. Just as Israel was called to remember God’s faithful acts, we too should maintain an active memory of His goodness, allowing past deliverances to fuel present praise and future hope.

Did You Know

• The Hebrew tradition assigns this psalm a special place in the Festival of Trumpets (Rosh Hashanah) liturgy, where it’s recited as part of the morning service.
• The phrase “new song” (שיר חדש – shir chadash) appears only nine times in the entire Hebrew Bible, with six of these occurrences in the Psalms.
• The musical instruments mentioned in verses 5-6 represent all three ancient categories of instruments: strings (kinnor), winds (shofar and chatzotzrot), and percussion (implied in the “joyful noise”).
• The term translated as “floods” (neharot) in verse 8 is actually a musical term in some ancient contexts, possibly referring to a specific type of rhythmic clapping or percussion.
• The psalm contains exactly 100 Hebrew words, which some ancient commentators saw as symbolically representing the completeness of praise.
• The command to “make a joyful noise” (הריעו) in verse 4 is the same word used for the trumpet blast that brought down the walls of Jericho.
• Ancient Jewish tradition connects this psalm with the coming of the Messiah, particularly noting its themes of universal salvation and judgment.
• The phrase “ends of the earth” appears at the exact center of the psalm, emphasizing the universal scope of God’s salvation.
• The three-part structure of the psalm (verses 1-3, 4-6, 7-9) mirrors the traditional Jewish understanding of the three ways humans can serve God: through speech, action, and thought.