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Psalms 98:4
Verse
Context
Sing to the LORD a New Song
3He has remembered His love and faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. 4Make a joyful noise to the LORD, all the earth; break forth—let your cry ring out, and sing praises! 5Sing praises to the LORD with the lyre, in melodious song with the harp.
Sermons
Peter Axup
Jim Cymbala
Carter Conlon
John Newton
George KulpSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
make a loud noise--or, "burst forth" (Isa 14:7; Isa 44:23). before . . . King--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. Next: Psalms Chapter 99
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, Kg1 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 (Pe2 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?
Tyndale Open Study Notes
98:4-6 The psalmist invites the whole earth to worship the King (see 96:1).
Psalms 98:4
Sing to the LORD a New Song
3He has remembered His love and faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. 4Make a joyful noise to the LORD, all the earth; break forth—let your cry ring out, and sing praises! 5Sing praises to the LORD with the lyre, in melodious song with the harp.
- Scripture
- Sermons
- Commentary
Kathryn With Duane Pederson and Chuck Smith - Part 6
By Jesus People1.4K01:43PSA 98:4PSA 150:6EPH 5:19COL 3:16
This sermon encourages young people to lift their voices in praise, singing 'Hallelujah' as a declaration of praise and worship to God. It emphasizes the power and beauty of praising God through music and song, inspiring a generation to express their love and gratitude through joyful singing.
Quiet Time - an Appointment With God
By Peter Axup1.3K1:02:48Quiet TimePSA 33:2PSA 96:1PSA 98:4MRK 1:32In this sermon, the speaker emphasizes the importance of being aware of our actions and habits. He encourages keeping a log to understand how we spend our time and make necessary changes. The speaker also emphasizes the importance of worship and suggests singing songs and playing instruments as a way to praise God. He then transitions to discussing the book of Mark, specifically chapter one, and suggests breaking up Bible reading into manageable sections. The sermon concludes with a mention of a book on one-on-one discipleship and the speaker's upcoming trip to Brazil.
Spiritual Joy
By Jim Cymbala98728:49JoyPSA 98:4LUK 6:38JHN 13:34PHP 3:1PHP 4:41TH 5:161TH 5:18In this sermon, the speaker emphasizes the importance of rejoicing in the Lord. He points out that the Apostle Paul mentions this multiple times in his letter to the Philippians. The speaker encourages the audience to reflect on past experiences where God came through for them and lifted them up. He reminds them that they should not dwell on the past, but rather focus on the present and trust that God will be with them in the future. The speaker also highlights the contrast between rejoicing in the Lord and the anger and bitterness that is prevalent in the world, urging believers to shine like stars by rejoicing in the Lord and avoiding grudges.
Open Thy Mouth Wide, and I Will Fill It
By Carter Conlon94750:13Christian LifeEXO 15:11DEU 6:7PSA 81:10PSA 98:4MAT 6:33ACT 4:23In this sermon, the speaker emphasizes the need for the Holy Spirit's power in the face of the challenges and trials of life. He highlights the limitations of human reasoning and the importance of relying on Christ to navigate through storms, fires, and difficult situations. The speaker also expresses his brokenness for the state of America, where violence and the rejection of God are prevalent. He shares his personal testimony of being delivered from fear and panic attacks by the power of God, and encourages others to trust in Jesus for their own deliverance. The sermon references the story of Isaiah being called by God and the account of Peter and the early church facing threats to their testimony.
Praise for the Incarnation
By John Newton0PSA 98:4LUK 2:14LUK 19:40GAL 2:20EPH 5:20John Newton preaches about the overwhelming love and sacrifice of Jesus Christ, emphasizing the gratitude and praise that should flow from believers for His birth, death on the cross, and the shame He endured. Newton reflects on the angelic proclamation of glory to God at Christ's birth, urging his listeners to find their voices to sing louder praises to the Lord. He marvels at the incarnation of the Lord to fulfill the law, taking our place in suffering, and challenges his audience to not stay silent but to offer praise, even if it feels inadequate. Newton concludes by expressing his deep affection for Jesus, using various endearing titles to convey the intimate relationship believers have with their Savior.
Cry Out, and Shout, Thou Inhabitant of Zion
By George Kulp0PSA 47:1PSA 98:4PSA 100:11CO 2:41TH 1:5George Kulp preaches about the power of demonstrations and manifestations of the Spirit during preaching, which can stir the hearts of both seekers and saints. He emphasizes the importance of living men in the pulpit filled with the Spirit, carrying a God-given message, and loving the purchased of a Savior's blood. Kulp highlights the significance of shouting praises to God, even in the face of opposition or misunderstanding, drawing examples from the lives of dedicated believers like Mother Stoner and Bishop Wiley. He underscores the connection between heartfelt prayers and the desire to praise God, showcasing a story of a lawyer moved by a powerful prayer to show mercy and compassion.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
make a loud noise--or, "burst forth" (Isa 14:7; Isa 44:23). before . . . King--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. Next: Psalms Chapter 99
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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, Kg1 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 (Pe2 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?
Tyndale Open Study Notes
98:4-6 The psalmist invites the whole earth to worship the King (see 96:1).