2 Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations.
Yahweh has made bare his holy arm in the eyes of all the nations; and all the ends of the earth have seen the salvation of our God.
The nations shall see your righteousness, and all kings your glory, and you shall be called by a new name, which the mouth of Yahweh shall name.
But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice{or, a propitiation}, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith;
For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. For Christ is the fulfillment{or, completion, or end} of the law for righteousness to everyone who believes.
What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith;
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
When he has come, he will convict the world about sin, about righteousness, and about judgment; about sin, because they don't believe in me; about righteousness, because I am going to my Father, and you won't see me any more;
For my eyes have seen your salvation, Which you have prepared before the face of all peoples; A light for revelation to the Gentiles, And the glory of your people Israel."
He said to them, "Go into all the world, and preach the Gospel to the whole creation.
In his days Judah shall be saved, and Israel shall dwell safely; and this is his name by which he shall be called: Yahweh our righteousness.
I bring near my righteousness, it shall not be far off, and my salvation shall not wait; and I will place salvation in Zion for Israel my glory.
Declare you, and bring [it] forth; yes, let them take counsel together: who has shown this from ancient time? who has declared it of old? Haven't I, Yahweh? and there is no God else besides me, a just God and a Savior; there is no one besides me. Look to me, and be you saved, all the ends of the earth; for I am God, and there is none else. By myself have I sworn, the word is gone forth from my mouth [in] righteousness, and shall not return, that to me every knee shall bow, every tongue shall swear. Only in Yahweh, it is said of me, is righteousness and strength; even to him shall men come; and all those who were incensed against him shall be disappointed. In Yahweh 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.