What does it mean to "sing to the Lord a new song" (Psalm 96:1)?

Now, according to all, this is, I believe, the "new song" of which we read in scripture; for the songs there are conquerors' songs, and they are so many rehearsals, so to speak, of the kingdom's song. Such was that of Moses and the congregation on the banks of the Red Sea. Such was Deborah's. Such were the utterances, if they may be called songs, of Hannah and of Mary; and such is to be the song of Revelation 15 in its season — the harpers in heaven standing there in victory over the beast, and over his image, and over his mark, and over the number of his name.

This gives a "new" theme for singing or gladness, and hence "the new song." The old song, sung by the morning stars over the foundations of the earth, was not a conqueror's song, a song celebrating a divine victory either for the redemption or avenging of God's chosen. There was no theme of victory then, for no battle had been fought and won. But sin since then has entered. A great counter-force has been in action, and the Lord has had to go forth as "a man of war," the God of battles; and therefore at the end a new song, a song with a new theme or burden, must be awakened to celebrate Him in this new action or character of glory. The song of Moses was a conqueror's song, and so the song of the Lamb. "O sing unto the Lord a new song, for be hath done marvellous things; his right hand and his holy arm hath gotten him the victory." The song over creation must give place in compass and melody to the song over the triumphs of Jesus.*

Now, according to all this is, I believe, the "new song" of which we read in scripture. For the songs there are conquerors' songs, and they are so many rehearsals, so to speak, of the kingdom's song. Such was that of Moses and the congregation on the banks of the Red Sea. Such was Deborah's; such were the utterances, if they may be called songs, of Hannah, and of Mary. And such is to be the song of Revelation 15 in its season, the harpers in heaven standing there in victory over the beast and over his image, and over his mark, and over the number of His name.

This gives a "new" theme for singing or gladness, and hence the "new song." The old song sung by the morning stars over the foundations of the earth, was not a conqueror's song, a song celebrating a divine victory either for the redemption or avenging of God's chosen. There was no theme of victory then, for no battle had been fought and won. But sin since then has entered. A great counterforce has been in action, and the Lord has had to go forth, and is still to go forth, as "a man of war," the God of battles. And therefore at the end, a new song, a song with a new theme or burthen, must be awakened to celebrate Him in this new action, or character of glory. The song of Moses was a conqueror's song, and so the song of the Lamb. "O sing unto the Lord a new song, for He hath done marvellous things, his right hand and his holy arm hath gotten him the victory." The song over creation must give place, in compass and melody, to the song over the triumphs of Jesus.*

The previous psalm was addressed to the nation of Israel, hence the recurrence of the words “Let us” — “Let us sing”; “Let us make a joyful noise”; “Let us come”; “Let us worship,” and “Let us kneel.” This psalm is addressed to the Gentiles, thus the appeal is to “All the earth,” “the heathen,” and “all the people.”

(vv. 1-3) The nations are called to take up “a new song,” and sing to the Lord because of the greatness of “his name,” “his salvation,” “his glory,” and “his wonders.” There has been a creation song, when the earth came fresh from the hands of God and “the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7). Alas! sin marred that fair creation, and singing gave place to weeping, and songs to groans. In the millennial day, earth will be made new; creation's groan will be hushed, and heaven and earth will unite in a new song.

The new song itself — the material of it — is, in the first section. Jehovah has done wonderful things, — deeds of power by which He has wrought salvation. This has spoken for Him among the nations, and manifested His righteousness: He has remembered His loving-kindness and truth toward the house of Israel, and the ends of the earth have seen His salvation.

The Lord by His coming has done wonderful things. He has brought salvation and victory; He has made known His salvation, His righteousness in judgment was seen by the nations. He has also remembered the house of Israel in His mercy and all the ends of the earth have seen the salvation of God. And therefore the call to sing the new song. And the world and creation will Join in.

In the next psalm Jehovah is come, and the announcement of it is made, that all the earth may greet and give Him welcome. There is indeed a new song now to sing: for the long estrangement is over, the time when God has to be sought after, even by those nearest Him; and the world may go on in ignorance and unbelief of His existence even. Now He comes to fill the earth with the knowledge of His glory. He comes to bless and save it: to judge it indeed, and that is its salvation, — to purge it from the evil that defiles it, and deliver it from the bondage of corruption; and bring it into the liberty of the glory of the sons of God (Rom. 8:21). Jehovah, the living, the eternal God comes to impart to it the blessing that must flow out where He is. "Bless," then; "His Name; publish His salvation from day to day! Declare His glory among the nations, His wondrous works among all the peoples."

Psalm 96 summons all the earth to come in, in the spirit of the everlasting gospel. They are to own Jehovah; the gods of the nations are mere vanity. Psalm 95 invites as of the company — "Come, let us sing." Now it is said to those who are afar off, Sing unto Jehovah, and His glory is to be declared among the nations. Jehovah is Creator (v. 5). His excellency is then spoken of, but He is known in the sanctuary in Israel on the earth (v. 7, 8). They are again summoned to own Him there, to worship Him according to the order of His house on the earth, for Jehovah reigns and the world is established, and Jehovah will judge the peoples righteously. This introduces a summons to a chorus of celebration of all this created world to rejoice before Jehovah, who comes to judge the world with righteousness and His people with truth; for Israel had the place of promise and the revelation of His ways.

313 Psalm 96. This summons is addressed to the peoples and nations, not Jews, as Psalm 97 is the song so called for; Psalm 98 is the call for the Jews to sing, as Psalm 99 is again the song. Here the summons is to all the earth. But though the summons is to all the earth, yet Jerusalem is the centre, and the Jews are called upon as instruments of the summons; Jehovah is the subject of the song. Earth and creation now revived, as from the dead, in the restoration of Israel and the reigning of Jehovah, are brought forward as the objects of benediction and scenes of joy. He is to be feared above the gods, for He made the heavens. All the kindreds of the peoples are called to come up and own this Jehovah the Creator, whose glory is in Israel, to worship in His courts there in the beauty of holiness. All the earth is to fear before Him; not only are they called to come up, but the great declaration "Jehovah reigneth" the LORD is King is to go through the nations, and the world itself will be established immovably by the reign of Jehovah, and He will judge the peoples righteously. Then the universe is called on to rejoice at this display of His righteous power. Thus, while Israel is placed centrally as the place of Jehovah's covenant, the whole creation is summoned into joy, for He is the Creator as well as Israel's God, and moreover in power judges the earth to maintain the blessing.

What singing indeed will break forth when the Lord Jesus comes to take His rightful place, singing directly to Him. No doubt "all the earth" typifies all Israel (the land), God's earthly people, who will gladly bless His name and publish His salvation "from day to day" through all the thousand years of peace (vv. 1-2). But it is not to be confined to Israel, for they are told, "Declare His glory among the nations, His wonders among all peoples" (v. 3). Thus, the blessing is to be shared by all the world. They are to be drawn primarily by the matchless glory of His person, attended by the wonders of His works.

They continue their joy here, which shows that the Lord had not by His exhortation (Ps. 95:7-11) designed to check it; and here they summon the whole earth to join it. A "new song" is called for. And the Jews themselves interpret "the new songs" of Scripture to belong to the days of Messiah; that is to "the world to come," as the Apostle speaks — the power of the Son of Man. And besides, as there was a song at creation (Job 38:7), so another and a richer song, "a new song," will usher in the kingdom or the times of refreshing and restitution, when the earth itself shall be in the liberty of glory. (Rom. 8:21)