2 Jehovah hath made known his salvation: his righteousness hath he openly shewed in the sight of the nations.
Jehovah hath made bare his holy arm in the sight of all the nations; and all the ends of the earth shall see the salvation of our God.
And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah will name.
But now without law righteousness of God is manifested, borne witness to by the law and the prophets; righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption which [is] in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for [the] shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for [the] shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of [the] faith of Jesus.
Simon Peter, bondman and apostle of Jesus Christ, to them that have received like precious faith with us through [the] righteousness of our God and Saviour Jesus Christ:
and that I may be found in him, not having my righteousness, which [would be] on the principle of law, but that which is by faith of Christ, the righteousness which [is] of God through faith,
Him who knew not sin he has made sin for us, that *we* might become God's righteousness in him.
For they, being ignorant of God's righteousness, and seeking to establish their own [righteousness], have not submitted to the righteousness of God. For Christ is [the] end of law for righteousness to every one that believes.
What then shall we say? That [they of the] nations, who did not follow after righteousness, have attained righteousness, but [the] righteousness that is on the principle of faith.
for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.
And having come, he will bring demonstration to the world, of sin, and of righteousness, and of judgment: of sin, because they do not believe on me; of righteousness, because I go away to [my] Father, and ye behold me no longer;
for mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation of [the] Gentiles and [the] glory of thy people Israel.
And he said to them, Go into all the world, and preach the glad tidings to all the creation.
In his days Judah shall be saved, and Israel shall dwell in safety; and this is his name whereby he shall be called, Jehovah our Righteousness.
I bring near my righteousness; it shall not be far off, and my salvation shall not delay; and I will give salvation in Zion, [and] unto Israel my glory.
Declare and bring [them] near; yea, let them take counsel together: who hath caused this to be heard from ancient time? [who] hath declared it long ago? Is it not I, Jehovah? And there is no God else beside me; a just ùGod and a Saviour, there is none besides me. Look unto me, and be ye saved, all the ends of the earth: for I [am] ùGod, and there is none else. I have sworn by myself, the word is gone out of my mouth [in] righteousness and shall not return, that unto me every knee shall bow, every tongue shall swear. Only in Jehovah, shall one say, have I righteousness and strength. To him shall [men] come; and all that are incensed against him shall be ashamed. In Jehovah shall all the seed of Israel be justified, and shall glory.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 98
Commentary on Psalms 98 Keil & Delitzsch Commentary
Greeting to Him Who Is Become Known in Righteousness and Salvation
This is the only Psalm which is inscribed מזמור without further addition, whence it is called in B. Aboda Zara , 24 b , מזמורא יתומא (the orphan Psalm). The Peshîto Syriac inscribes it De redemtione populi ex Aegypto ; the “new song,” however, is not the song of Moses, but the counterpart of this, cf. Revelation 15:3. There “the Lord reigneth” resounded for the first time, at the sea; here the completion of the beginning there commenced is sung, viz., the final glory of the divine kingdom, which through judgment breaks through to its full reality. The beginning and end are taken from Psalms 96:1-13. Almost all that lies between is taken from the second part of Isaiah. This book of consolation for the exiles is become as it were a Castalian spring for the religious lyric.
Psalms 98:1 we have already read in Psalms 96:1. What follows in Psalms 98:1 is taken from Isaiah 52:10; Isaiah 63:5, cf. Psalms 98:7, Psalms 59:16, cf. Psalms 40:10. The primary passage, Isaiah 52:10, shows that the Athnach of Psalms 98:2 is correctly placed. לעיני is the opposite of hearsay (cf. Arab. l - l - ‛yn , from one's own observation, opp . Arab. l - l - chbr , from the narrative of another person). The dative לבית ישראל depends upon ויּזכּר , according to Psalms 106:45, cf. Luke 1:54.
The call in Psalms 98:4 demands some joyful manifestation of the mouth, which can be done in many ways; in Psalms 98:5 the union of song and the music of stringed instruments, as of the Levites; and in Psalms 98:6 the sound of wind instruments, as of the priests. On Psalms 98:4 cf. Isaiah 44:23; Isaiah 49:13; Isaiah 52:9, together with Isaiah 14:7 (inasmuch as פּצחוּ ורננוּ is equivalent to פּצחוּ רנּה ). קול זמרה is found also in Isaiah 51:3.
Here, too, it is all an echo of the earlier language of Psalms and prophets: Psalms 98:7 = Psalms 96:11; Psalms 98:7 like Psalms 24:1; Psalms 98:8 after Isaiah 55:12 (where we find מחא כּף instead of the otherwise customary תּקע כּף , Psalms 47:2; or הכּה כּף , 2 Kings 11:12, is said of the trees of the field); Psalms 98:9 - Psalms 96:13, cf. Psalms 36:10 . In the bringing in of nature to participate in the joy of mankind, the clapping rivers ( נהרות ) are original to this Psalm: the rivers cast up high waves, which flow into one another like clapping hands;
(Note: Luther renders: “the water-floods exult” ( frohlocken ); and Eychman's Vocabularius predicantium explains plaudere by “to exult ( frohlocken ) for joy, to smite the hands together prae gaudio ;” cf. Luther's version of Ezekiel 21:17.)
cf. Habakkuk 3:10, where the abyss of the sea lifts up its hands on high, i.e., causes its waves to run mountain-high.