This psalm is similar, in tone and structure, to the one before it, containing three stanzas of three verses each. The first propounds the subject of the praise to which the whole world is exhorted, ver. 1-3. The second prescribes the form in which it shall be rendered, ver. 4-6. The third determines its extent, or in other words, requires it to be universal, ver. 7-9.
1. A Psalm Sing ye to Jehovah a new song, for wonders he has done; his right hand has wrought salvation for him, and his holy arm. This is the only case in which the word psalm (“^tolD) stands by itseK as a complete inscription. This fact has been ingeniously explained by supposing that the word was intended to distinguish this, as a purely lyrical composition, from the one before it, which has more of the prophetic character and style. The first clause after this inscription is like Ps. xcvi. 1, where the words have been explained already. Wonders, or wondrous deeds, things wonderfully done, as in Ps. xcvi. 3. Wrought salvation, literally saved for him, i. e. enabled him to save his people. The idea and expression are both found in Isa. lix. 16, lxiii. 5, as the expression arm of holiness (or holy arm) is in Isa. lii. 10. This is one of the cases in which holiness has the wide sense of divine perfection, as opposed to what is finite or belongs to the creature. See above, on Ps. xxii. 4 (3). With the whole verse compare Judges vii. 2. The allusion to Isaiah, or quotations from him, shew that the wonders to be celebrated are like those which constitute the theme of his later prophecies, namely, Jehovah’s interpositions for the deliverance and protection of his people.
2. Jehovah hath made known his salvation, to the eyes of the nations he hath revealed his righteousness. He hath shewn the world his power and his willingness to save his own people according to his promise, with respect to which his righteousness and his salvation are related to each other as cause and effect. With this verse compare Isa. Hi. 10.
3. He hath remembered his mercy and his truth for the house of Israel; all the ends of the earth have seen the salvation of our God. The common version connects to the house of Israel with what immediately precedes, the mercy and truth which he formerly exercised towards the house of Israel. But according to the Hebrew idiom and the usage of the psalms, the preposition is dependent on the leading verb: “He has called to mind his mercy and truth for the present benefit of the house of Israel.” Truth, fidelity to his engagements. See the saine combination in Ps, xcii. 8. The last clause is another citation from Isa. hi. 10, which shews that the salvation primarily meant is that of Israel. This, however, is closely connected in prophecy with that of the Gentiles.
4. Shout to Jehovah, all the earth 1 Burst forth, and sing, and play I The second stanza prescribes the form or manner of the praise. This verse accumulates the verbs denoting joyful noise, whether inarticulate, or instrumental. The first clause differs from Ps. xcvi. 1, only by substituting one divine name for another. See also Ps. xlvii. 2 (1). The verb (we)) to burst forth (into praise or singing) is almost peculiar to Isaiah (xiv. 7, xliv. 23, xlix. 12, liv. 1). This very combination with the verb to sing occurs in Isa. lii. 9.
5. Make music to Jehovah with a harp, with a harp and a musical voice! The first verb is the one translated play in the preceding verse. Its repetition is like that in Ps. xlvii. 2 (1). It is strictly applied to instrumental music, but often extended to any musical expression, especially of praise to God. A musical voice, or a voice of singing, as distinguished from the voice of speech. The phrase occurs in Isa. li. 3. The repeated introduction of the verb 10T or its derivatives is supposed by some to be the reason of the title TIDTD- See above, on ver. 1.
6. With trumpets and sound of comet, shout before the King, Jehovah! The first noun is supposed to denote the long straight trumpet, the other the cornet or curved horn of ancient music. These are named as the accompaniments of the act described in the other clause, where the verb may therefore have the sense of shouting, which it has most generally in these psalms. The act described is the jo}’ful acclamation at the accession or public recognition of a sovereign. King Jehovah is a combination found in Isa. vi. 5. Compare Ps. xcv. 3, xcvi. 10, xcvii. 1. The whole is equivalent to saying, hail him who has now become your king!
7. Let the sea thunder and ichat fills it—the land and those dwelling on it. The last stanza represents the praise as universal. For the meaning of the first clause see above, on Ps. xcvi. 11; for that of the second, on Ps. xxiv. 1. The word there translated world is here used in opposition to sea, and therefore rendered land. See above, on Ps. xc. 2.
8. Let rivers clap the hand; together let mountains sing (or shout for joy)! This bold but beautiful personification is also found in Isa. lv. 12, the only other place where the clapping of the hands is ascribed to lifeless objects. This was a customary sign of joy, especially when joined with acclamation in honour of a sovereign, as it is not only here, and in Ps. xlvii. 2 (1), in highly figm-ative poetry, but also in historical prose, e. g. the account of the coronation of Joash, 2 Kings xi. 12. Together, not merely with each other, but at the same time and in concert with the applauses of the floods or rivers.
9. Before Jehovah, for he cometh to judge the earth; he will judge the world in righteousness and nations in equity. The acclamations must be uttered to Jehovah, not only as a sovereign king, but as a righteous judge. The first clause is like Ps. xcvi. 13, except that it omits the emphatic repetition, which is also the case in 1 Chron. xvi. 33. The first verb might, in all these case^, bo more exactly and emphatically rendered, he is come. In equity, literally equities or rectitudes, the plural form denoting fulness and perfection. See above, on Ps. xcvi. 10.
