Psalms 98:7

Translation
King James Version
Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
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KJV (with Strong's)
Let the sea H3220 roar H7481, and the fulness H4393 thereof; the world H8398, and they that dwell H3427 therein.
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Complete Jewish Bible
Let the sea roar, and everything in it; the world, and those living in it.
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Berean Standard Bible
Let the sea resound, and all that fills it, the world, and all who dwell in it.
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American Standard Version
Let the sea roar, and the fulness thereof; The world, and they that dwell therein;
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World English Bible Messianic
Let the sea roar with its fullness; the world, and those who dwell therein.
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Geneva Bible (1599)
Let the sea roare, and all that therein is, the world, and they that dwell therein.
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Young's Literal Translation
Roar doth the sea and its fulness, The world and the inhabitants in it.
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See also
Isaiah 49:13Psalms 96:11Psalms 97:1Psalms 24:1Isaiah 61:11
In the KJVVerse 15,498 of 31,102

Study This Verse

SUMMARY

Psalm 98:7 issues a majestic summons for all creation—from the vastness of the oceans and their teeming life to the entire inhabited earth and its inhabitants—to join in a resounding chorus of praise to the Lord. This verse expands the scope of worship beyond humanity, envisioning a universal symphony of adoration that anticipates God's righteous reign and coming judgment, highlighting His supreme sovereignty over all things.

CONTEXT

  • Literary Context: Psalm 98 is a triumphant hymn, often classified as a "royal psalm" celebrating the Lord's reign (Yahweh-Malak). It opens with a fervent call to Sing unto the Lord a new song; for he hath done marvellous things. The initial verses recount God's powerful acts of salvation and righteousness, specifically His remembrance of His mercy and of his truth toward the house of Israel. The psalm then transitions from a specific focus on Israel to a universal invitation, urging all the earth to make a joyful noise unto the Lord with musical instruments. Verse 7 dramatically broadens this cosmic invitation, personifying the natural world, before culminating in the climactic declaration that the Lord cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. This progression underscores the psalm's movement from God's particular salvation to His universal reign and judgment.
  • Historical & Cultural Context: Psalms, as a collection, served as the hymnbook and prayer book of ancient Israel, reflecting their theological understanding and worship practices. The concept of God as King, reigning over all creation, was central to Israelite theology, often expressed in enthronement psalms. While specific historical events are not directly referenced in Psalm 98, the psalm draws on the Exodus tradition and God's mighty acts of salvation as a basis for His universal kingship. The imagery of the sea roaring or mountains singing was not uncommon in ancient Near Eastern literature, but in Israelite thought, it was always directed towards Yahweh, the one true God, as the sovereign Creator. The anticipation of divine judgment was a deeply ingrained aspect of Israelite eschatology, where God would ultimately intervene to establish justice and righteousness on earth. This universal call to praise, therefore, transcends specific national boundaries, reflecting a broader theological vision of God's dominion over all peoples and all creation.
  • Key Themes: Psalm 98:7 powerfully contributes to several overarching themes within the Psalter and broader biblical narrative. Firstly, it emphasizes Universal Praise, depicting an all-encompassing worship where even the non-human elements of creation are summoned to participate. This highlights God's absolute sovereignty and the inherent responsiveness of His creation to His glory, echoing the declaration in Psalm 19:1 that "The heavens declare the glory of God; and the firmament sheweth his handywork." Secondly, the verse underscores God's Sovereignty Over Creation. The command for the sea to "roar" is not a suggestion but an imperative, demonstrating that creation is not merely a passive backdrop but an active participant in declaring the Creator's will and majesty. This theme is further developed in passages like Psalm 29:3-4, where "The voice of the Lord is upon the waters." Finally, the cosmic praise envisioned in this verse is intrinsically linked to the Anticipation of Divine Judgment and Righteous Reign. The universal adoration serves as a prelude to God's coming to judge the earth with righteousness and equity, as clearly stated in Psalm 98:9, where all things will be set right under His just and benevolent rule.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Roar (Hebrew, râʻam', H7481): The Hebrew verb רָעַם (râʻam, H7481) primarily means "to tumble," "to be violently agitated," or specifically, "to crash" like thunder. When applied to the sea in Psalm 98:7, it evokes an image of immense power and majesty, a deep, resonant sound that is both awe-inspiring and purposeful. This "roar" is not chaotic but a deliberate, resounding expression of praise, signifying the sea's active and mighty participation in the cosmic chorus. It personifies the natural element, endowing it with a voice that acknowledges its Creator's dominion.
  • Fulness thereof (Hebrew, mᵉlôʼ', H4393): The Hebrew word מְלוֹא (mᵉlôʼ, H4393), meaning "its fullness" or "that which fills it," refers comprehensively to everything contained within the vastness of the sea. This includes all its creatures—from the smallest plankton to the largest marine mammals—its depths, its currents, and every aspect of its immense being. By including "the fulness thereof," the psalmist ensures that the call to praise is exhaustive, encompassing every single component of this grand part of creation, leaving nothing out of the universal acclamation of God's glory.
  • World (Hebrew, têbêl', H8398): The Hebrew term תֵּבֵל (têbêl, H8398) specifically refers to the inhabited earth, the fertile, productive land where humanity dwells. Unlike eretz (אֶרֶץ), which can mean land or earth generally, têbêl emphasizes the human sphere of existence. Its inclusion alongside "the sea" and "they that dwell therein" creates a comprehensive picture of the entire created order, both natural and human, being summoned to worship. This underscores the universal scope of God's dominion and the expectation that all of creation, particularly the realm of human habitation, should acknowledge His sovereignty.

Verse Breakdown

  • "Let the sea roar,": This imperative command personifies the vast and powerful ocean, summoning it to make a deep, resonant sound of praise. The "roar" signifies not chaos, but a majestic, awe-inspiring declaration, akin to a lion's powerful cry or thunder, reflecting the sea's inherent capacity to bear witness to its Creator's majesty.
  • "and the fulness thereof;": This phrase extends the call to every single element within the sea—all its creatures, its depths, its currents, its entire vastness. It ensures that the praise is comprehensive, encompassing every aspect of this immense part of creation, signifying that nothing within God's dominion is excluded from the universal worship.
  • "the world,": This refers to the inhabited earth, the terrestrial globe where humanity resides. By including "the world," the psalmist broadens the scope of the universal praise from the aquatic realm to the entire landmass, emphasizing God's dominion over all physical geography and the sphere of human activity.
  • "and they that dwell therein.": This final clause explicitly includes all living beings, especially humanity, who inhabit the earth. It brings the focus back to sentient life, ensuring that the call to praise encompasses both the inanimate elements of creation and the intelligent beings who populate them, culminating in a truly universal and all-encompassing summons to worship.

Literary Devices

Psalm 98:7 is rich in literary devices that amplify its powerful message. The most prominent is Personification, where the sea is commanded to "roar," imbuing an inanimate natural element with the capacity for vocal expression and active participation in worship. This elevates the natural world from a passive backdrop to an active participant in God's praise. The use of the Imperative Mood ("Let the sea roar") serves as a divine command, underscoring God's absolute sovereignty over creation; it is not a suggestion but an authoritative decree that creation inherently obeys. Parallelism is also evident, particularly in the structure "the sea, and the fulness thereof; the world, and they that dwell therein." This creates a rhythmic and comprehensive sweep, ensuring that no part of creation is left out. The pairing of a natural element with its inhabitants (sea/fulness, world/dwellers) reinforces the exhaustive nature of the call to praise. Furthermore, the overall imagery might be seen as a form of Hyperbole, as the literal roaring of the sea in praise is a poetic exaggeration designed to convey the immense scale and fervency of the anticipated universal adoration for God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 98:7 profoundly articulates the biblical truth of God's universal sovereignty and the inherent responsiveness of His creation to His glory. It paints a picture of a cosmos designed to declare the majesty of its Creator, where even the most powerful and seemingly uncontrollable elements, like the roaring sea, are subject to His command and join in a symphony of praise. This cosmic worship is not an end in itself but serves as a prelude to the ultimate manifestation of God's righteous reign and judgment over all the earth. The verse reminds humanity that our worship is not an isolated act but part of a grand, universal chorus, compelling us to align our hearts and voices with the entire creation in acknowledging God's supreme authority and coming justice.

REFLECTION AND APPLICATION

Psalm 98:7 serves as a profound reminder of the expansive nature of God's glory and the comprehensive scope of His dominion. It challenges believers to move beyond a narrow, anthropocentric view of worship and to recognize that our praise is but one note in an infinitely grander, cosmic symphony. If the sea, with its immense power and vastness, and the entire inhabited world are called to roar in praise to their Creator, how much more should humanity, uniquely made in God's image and recipients of His redemptive grace, offer fervent, unreserved, and joyful adoration? This verse encourages us to cultivate a posture of awe and wonder, not only in corporate worship settings but also as we encounter the natural world. Every crashing wave, every rustling leaf, every creature, in its very existence, silently or audibly declares the wisdom, power, and majesty of God. Recognizing this universal chorus should inspire us to deepen our own worship, to live lives that reflect God's holiness and justice, and to eagerly anticipate the day when His righteous reign is fully established over all creation, knowing that our praise now is a foretaste of the eternal praise to come.

Questions for Reflection

  • How does the idea of the entire creation praising God impact your understanding of worship?
  • In what ways can you, as an individual, better align your life and worship with the "cosmic chorus" described in this verse?
  • How does recognizing God's sovereignty over the natural world deepen your trust in His control over your own life and the world's affairs?

FAQ

Does the Bible literally mean that the sea and trees will "roar" or "clap their hands"?

Answer: While the Bible often uses vivid, poetic language, passages like Psalm 98:7 and Isaiah 55:12 employ personification to convey a profound theological truth rather than a literal action. The "roaring" of the sea or "clapping" of trees are anthropomorphic expressions, attributing human-like actions to natural elements. This literary device emphasizes that all of creation, in its very existence, structure, and function, inherently declares the glory, power, and wisdom of its Creator. It signifies that creation is not a passive backdrop but an active, albeit non-verbal, participant in acknowledging God's majesty and sovereignty. It's a powerful way to communicate that God's dominion is absolute and that everything He has made bears witness to Him, prompting humanity to join in this universal adoration.

CHRIST-CENTERED FULFILLMENT

Psalm 98:7's vision of universal praise anticipating God's righteous reign finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the psalm looks forward to the Lord's coming to judge the earth, the New Testament reveals that this divine judge is none other than the incarnate Son of God. Jesus demonstrates His absolute authority over creation, fulfilling the psalmist's vision, when He calms the storm with a mere word, causing even the winds and the sea to obey Him (Mark 4:39). This showcases His divine power over the very elements called to roar in Psalm 98:7. Furthermore, Christ's redemptive work on the cross and His resurrection initiate the "new creation," where all things are reconciled to God through Him (Colossians 1:20). The cosmic praise envisioned in the psalm is fully realized in the worship of the Lamb in Revelation, where every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Thus, the universal chorus of creation's praise finds its perfect conductor and ultimate recipient in Jesus Christ, through whom all creation will ultimately acknowledge God's righteous and glorious reign.

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Commentary on Psalms 98 verses 4–9

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?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–9. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 98
While you are rejoicing, and delighted with the ductile trumpets, and the voice of the horn, what follows? "Let the sea be stirred up, and the fullness thereof" [Psalm 98:7]. Brethren, when the Apostles, like ductile trumpets and horns, were preaching the truth, the sea was stirred up, its waves arose, tempests increased, persecutions of the Church took place. Whence has the sea been stirred up? When a joyful noise was made, when Psalms of thanksgiving were being sung before God: the ears of God were pleased, the waves of the sea were raised. "Let the sea be stirred up, and the fullness thereof: the round world, and all that dwell therein." Let the sea be stirred up in its persecutions. "Let the floods clap their hands together" [Psalm 98:8]. Let the sea be aroused, and the floods clap their hands together; persecutions arise, and the saints rejoice in God. Whence shall the floods clap their hands? What is to clap their hands? To rejoice in works. To clap hands, is to rejoice; hands, mean works. What floods? Those whom God has made floods, by giving them that Water, the Holy Spirit. "If any man thirst," says He, "let him come unto Me, and drink. He that believes in Me, out of his bosom shall flow rivers of living water." [John 7:37-39] These rivers clapped their hands, these rivers rejoiced in works, and blessed God. "The hills shall be joyful together."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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