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M ATT C ANDLER - 04/18/10

Singing the New Song: The Lord Will Triumph Gloriously

INTRODUCTION

A. The singing of a “new song” is mentioned 9 times throughout the Scripture (Ps. 33:3; Ps. 40:3;

Ps. 96:1; Ps 98:1; Ps. 144:9; Ps. 149:1; Is. 42:10; Rev. 5:9; Rev. 14:3). As we will discover, it

would be difficult to exaggerate the significance of these passages which concern the “new

song” in both the history and future of the redemptive story. However, the collective importance

of these nine passages may elude us until a biblical framework is established. Once a working

framework is put into place, these nine references to ―singing a new song,‖ as well as many

other similar passages which do not employ this exact phraseology (i.e. new song), will begin to

shed light a glorious light on God‘s redemptive story , the desires of His heart, and the role of

the worship movement at the end of this age (and the end of the Millennial age).

In this session we will seek to:

Define a “new song”. Is it one song or songs of a particular theme and purpose?

Establish an initial biblical framework to aid our understanding in approaching these nine

passages, namely Moses‟ Song of the Sea in Exodus 15 and the Davidic Covenant in 2

Sam 7. These two passages and the implications of them are an indispensable foundation

that we must build the subject of the new song upon.

Briefly compare common themes and features between the “new song” songs as well as

underscore additional songs of similar themes which do not employ this same term.

Lastly, we will highlight the significance of the new song songs in the Lord‟s redemptive

plan and its application to our lives. Said, briefly, as we will see, the Lord employs the

singing of a “new song” before the culmination of the end of this age both around His

throne in heaven (Rev. 5:9) and upon the earth in anticipation of the Davidic Warrior‟s

return, conquest, reign from Zion, and rejuvenation of the earth (Ps. 2, Ps. 45, Ps. 110, Ps.

132, Is. 2, Is. 11, etc.). 1

II.

DEFINING THE „NEW SONG‟

First, we must understand that the nine references aforementioned to singing a new song are

categorically distinguished because of the word “ new .” In other words, we will be approaching

these nine passages as a song category or type all its own which share distinctive themes and

features (similar to torah psalms, wisdom psalms, messianic psalms, etc.). This is a more recent

development in modern scholarship. 2 The question we will eventually answer is what does the

‗new ‘ of the ‗new song‘ typify which separates these songs into their own category of songs ?

1 Exodus 15 and 2 Samuel 7 are by no means the

2 See Richard D. Patterson, "Singing The New Song: An Examination of Psalms 33, 96, 98, and 149," Bibliotheca Sacra 164, 656 O-D (2007)

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1. It should be noted that some limit the understanding of the “new song” to the definition

of the perspective Hebrew words and their historical understanding and application (i.e.

the word new song meaning a „ fresh‟ or „ unrehearsed, spontaneous song ‟ 3 ). While this

understanding is very important in understanding the new song and biblical praise, the

scope of the new song exceeds far outside these linguistic boundaries.

I will employ the language of “ the new song ” to represent this larger category of “new

song” songs . In other words, in utilizing the phrase “ the new song ” which is singular in

nature, I am not propagating the idea that “ the new song‖ is only a singular song, but

rather a category of multiple songs which share common themes and contextual features.

III.

NECESSARY HISTORICAL FRAMEWORK FOR UNDERSTANDING THE NEW SONG

Exodus 15:1-21 - Moses‟ Victory Song of the Sea

1 ―I will sing to the Lord, For He has triumphed gloriously! The horse and its rider He has

thrown into the sea! 2 The Lord is my strength and song , And He has become my salvation; He

is my God , and I will praise Him; … 3 The Lord is a man of war … 6 ―Your right hand , O Lord,

has become glorious in power ; Your right hand, O Lord, has dashed the enemy in pieces . 7 And

in the greatness of Your excellence You have overthrown those who rose against You; You

sent forth Your wrath ; It consumed them like stubble .

11 ―Who is like You, O Lord, among the gods? Who is like You, glorious in holiness , Fearful

in praises doing wonders ? (or fearful to praise because of terrible wonders) ? 12 You stretch out

Your right hand; The earth swallows them (not referring to Egypt, but all the enemies of the

Lord) . 13 You in Your mercy have led forth the people…to Your holy habitation. 14 ―The people

(nations) will hear ( of what happened) and be afraid …

17 You will bring them in and plant them In the mountain of Your inheritance, In the place, O

Lord, which You have made For Your own dwelling, The sanctuary, O Lord, which Your

hands have established. 18 ―The Lord shall reign forever and ever.‖…

21 And Miriam answered them: ―Sing to the Lord, For He has triumphed gloriously! The horse

and its rider He has thrown into the sea!‖ (Ex 15: 1-21)

1. This song records God‟s enigmatic overthrow of the Egyptians resulting in the

deliverance of Israel to worship their God (Ex.7:16).

3 This is how the phrase is sometimes employed in corporate worship settings, where worship leaders will invoke the worshipping participants to „sing to the Lord

(your) new song‟ thereby personally inviting them to sing their spontaneous praise to the Lord.

Furthermore, the new song is a song that is also related to one or more of the many Hebrew words for praise. The following list identifies which of the following

Hebrew words for praise are identified in conjunction with each of the new song songs: (1) Psalm 33:3 - yadah (v.2); zamar (v.2); (2) Psalm 40:3 - tehillah (v.3);

(3) Psalm 96:1 - barak (v.2); halal (v.4) (4) Psalm 98:1 - zamar (vv.4, 5); ( 5) Psalm 144:9 - zamar (v.9); (6) Psalm 149:1 – halal (vv.1, 3 with dance, v.9); tehillah

(v.1); zamar (v.3); (7) Isaiah 42:10 - tehillah (vv.19, 12)

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Exodus 15 is the first recorded psalm in the scripture. Most do not immediately connect

Moses with music, but he was the first individual to write music for the nation of Israel

to use in its worship (see Acts 7:22). Exodus 15 is the first act of corporate worship in

the bible . This fact is of great importance because of its precedent setting impact in the

history of corporate worship , which was expressed in music and song 4 . Furthermore, this

song becomes a prototype 5 for future deliverances (end of age and end of Millennium) of

God‟s people in the redemptive story and the corresponding worship which follows. Two

of these are Psalm 118:14, ―The LORD is my strength and song, and He has become my

salvation‖ and the Millennial song found in Isaiah 12:2, “ For Yah, the LORD is my

strength and song, and He has become my salvation ”

Exodus 15 Summary: This song is a post-deliverance exaltation of God‟s judgment on

Egypt and corresponding salvation of Israel framed by the inclusion, ― Sing to the Lord‖

in vv. 1, 21. The theme announced in v. 1 is then detailed in vv. 2-10, whereas in vv. 11-

20 depict in prophetic confidence the fruit of this glorious event the conquering of all

Israel‟s foes (Ex. 15:12-16) permanent planting Israel in God‟s mountain sanctuary.

B. 2 Samuel 7:1-17 ( also 1 Chron. 17) - God‟s Covenant with David (coloring the book of Psalms)

10 Moreover I will appoint a place for My people Israel, and will plant them, that they may

dwell in a place of their own and move no more; nor shall the sons of wickedness oppress

them anymore, as previously… 12 ―When your days are fulfilled and you rest with your fathers,

I will set up your seed after you, who will come from your body, and I will establish his

kingdom . 13 He shall build a house for My name, and I will establish the throne of his

kingdom forever. 14 I will be his Father, and he shall be My son. If he commits iniquity, I will

chasten him with the rod of men and with the blows of the sons of men. 15 But My mercy shall

not depart from him, as I took it from Saul, whom I removed from before you. 16 And your

house and your kingdom shall be established forever before you. Your throne shall be

established forever. ‖‘‖ 2 Samuel 7:12-16

1. God‟s covenant with David reiterates the corporate promises given to Abraham which

concerned the everlasting possession of the land , for the abiding of His name (Gen 17:8,

Ex. 15:17), perpetual victory over enemies (Gen. 22:17), multiplied like the dust of the

earth and stars of the sky (Gen. 13:16), and all the families of the earth blessed through

his Seed (Gen. 22:18). Furthermore, God‟s covenant with David clarified that the

promised and longed for Seed/Messiah/Anointed of Gen. 3:15 would be a great King who

would reign over the whole earth, coming from not only his tribe, but his very house.

2. 2 Samuel 7:1-17 Summary: David desired to build God a house/Temple for His name,

but God had different plans. God‟s plan was to establish David‟s house (royal dynasty, 2

Sam 7:11) and raise up a Seed from David‟s lineage and (1) permanently establish His

Kingdom (v.12). This Seed (2) would build God a house/ Temple (v.13) and God will (3)

establish the throne of His kingdom forever (v. 13, typified by a peaceful reign in a

permanent place (v.10-11).

4 Ronald B. Allen, "Worship in the Psalms: Exodus 15 and the Praise of God, Part 1," Reformation & Revival 9, 2 (Spring 2000)

5 Namely, all of the new song songs find their home in the Song of the Sea, as well as many others biblical songs, especially, in the latter part of the book of Psalms,

Isaiah 24, Hab. 3, and all of the Hymns of Revelation.

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Therefore both Exodus 15 and the 2 Samuel 7 Davidic Covenant (which thereby colors all of the

prophetic hopes in the book of Psalms that were written from the days of David onward) both

have the following themes in common :

Concern for a future King (Davidic) (Ex. 15:18; 2 Sam 7: 12-14).

God, who as a Man of war , will ultimatel y destroy all opposition to His reign with

majestic might like He did Pharoah and Egypt (Ex. 15:14-16; 2 Sam 7: 10).

This final eschatological destruction will result in the salvation of His people allowing

them to enter a final rest where the sons of wickedness oppress no more (Ex. 15:13, 17;

2 Sam. 7:10, Pss. 1-2).

God will lead and permanently plant His people in His holy habitation (Ex. 15:13; 2 Sam

7:13), the mountain of His inheritance … His own dwelling…the sanctuary that HIS

hands have established” (Ex. 15:17; 2 Sam 7:13; ultimately 2 Cor. 5:1; Heb 8:9, 9:11, 24)

God (Messiah) will forever reign over His eternal kingdom on the earth (Ex. 15:18; 2

Sam. 7:14-16)

We now have an initial historical-biblical framework established to answer the earlier question,

what does the ‗new ‘ of the ‗new song‘ typify? We now can see that the ‗new song‘ songs are a

category of songs which sing of a ‗new‘ or „ second Exodus far eclipsing the magnitude of the

first Exodus.

11 It shall come to pass in that day That the Lord shall set His hand again the second time To

recover the remnant of His people who are left, From Assyria and Egypt, From Pathros and

Cush, From Elam and Shinar, From Hamath and the islands of the sea. (Is 11:11)

7 ―Therefore, behold, the days are coming,‖ says the Lord, ―that they shall no longer say , ‗As

the Lord lives who brought up the children of Israel from the land of Egypt ,‘ 8 but, ‗As the

Lord lives who brought up and led the descendants of the house of Israel from the north

country and from all the countries where I had driven them .‘ And they shall dwell in their own

land. ‖ (Je 23:7–8)

15 ― As in the days when you came out of the land of Egypt , I will show them wonders .‖ 16 The

nations shall see and be ashamed of all their might; They shall put their hand over their

mouth; Their ears shall be deaf. (Mic 7:15–16)

Additionally, we may conclude that the command to „ sing to the Lord a new song‟ ( or „a

second time‟) finds its home in the Ex. 15:1, 21 declaration, “ I will sing to the Lord ”

(concerning the first Exodus).

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If this be true, we would expect to find many common thematic and linguistic overlaps

between the new song passages and the themes found in the Song of the Sea and the

Davidic covenant (and many more Psalms which are informed by this „lens‟ of the

Davidic covenant). This is, in fact the very thing that we do find in all nine references to

the new song .

Therefore, we can define the new song as a category of songs which sing prophetically

of a great and glorious King and His Coming Kingdom typified by a greater and final

second Exodus of Israel and the vast implications of such deliverance.

a. This exodus will by lead again by Yahweh (Jesus) the great Warrior King of Davidic

lineage who will show forth His mighty power with an outstretched arm to save

Israel (and through which clarifying and identifying Himself as the One and only true

God, see Is. 40-55) like in the days of Egypt, but far surpassing it. In saving Israel He

will destroy the wicked nations (antichrist regime, imprison Satan, etc.), establish

His Throne in Jerusalem, build a house/Temple (2 Sam 7:13; Ezekiel 40-48),

regather all of the saved remnant of Israel , rule the nations in partnership with the

righteous redeemed, and rejuvenating the earth (curse remove, see Rom 8). In many

respects, the new prophetically sings the the Day of the Lord .

b. Furthermore, since it follows that the new song concerns the prophetic declaration of

the coming King and kingdom (and all that that entails),we can also conclude that the

new song will also play an important role in the proliferation of the „ gospel of the

kingdom‟ preached in all the nations as described by Jesus in Matt 24:14.

14 And this gospel of the kingdom will be preached (publicly proclaim, announced,

and sung, just like they did in the tabernacle of David and the temple of Solomon) in

all the world as a witness to all the nations, and then the end will come . (Mt 24:14)

There are some necessary nuances and distinctions that must be clarified in regards to the

relationship between the first Exodus‘ victory song and the collective group of second

Exodus new songs.

a. Timing - 1 st Exodus, Israel sang post-deliverance , but prior to wilderness journey and

eventual corresponding planting in the land of Canaan. It seems that both Rev. 5:9

and Is. 42:10, 13 point to the fact that the new song is declared by the redeemed all

over the earth and in heaven prior to the great exodus deliverance .

b. Identity of Singers - It seems like there is also a narrower application where the

remnant of Israel who is in the latter-day exile in the wilderness of the nations (Ezek.

20:35-38; Zech. 13:7-14:2; Hos. 2:14) will be delivered by Jesus (who mourn, and

repent and are born again) will sing the new song as they journey from the nations

where they are scattered during their ingathering pilgrimage back to Jerusalem. If this

be so, it would be also be a post-deliverance song like their ancestors of old when

they were delivered at the Red Sea, but still had to journey to the promised land.

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