A New Year, A New Song
As we begin a new year, let us resolve to do two things. First, let us look for the intended meaning of the composer of any music we hear or read. And second, let us search for an inspiration to sing a new song, our own new song.
In particular, I want to begin by looking at several examples of ancient music, several Psalms of the Christian Bible. With the start of the new year, it is only appropriate to examine old songs of praise which ironically incite us to sing something new.
Words about playing music and singing occur hundreds of times in the 150 Psalms. Only six of the psalms contain the idea of "a new song." What do these words mean, "to sing a new song"? How and why should one observe this command at the start of a new year?
The word "psalm" refers to the musical and worshipful purpose of the lyrical words. Identifying the form and thus the category of the Psalm helps the initial process of searching for the significance. Let us look to which catergories Psalms 33, 40, 96, 98, 144, and 149 belong, as these six contain the phrase "to sing a new song".
Ones makes the first categorical division by asking a simple question: "Does the psalm imply a public or private use?" Yes, we find in the instances of Psalms 33, 96, 98 and 149 language indicating a corporate purpose. These four psalms belong to the category of hymns. Notice that the phrase occurs at the beginning of the songs in an opening section termed "call to worship." Psalm 33:3, 96:1, 98:1, 149:1 (part of the collection that uses the rubric Hallelujah). The following section outlines the reasons for which God deserves praise, and then the psalm closes, the narrator calling again for praise or an act of obedience.
Psalms 96 and 98 are specifically enthronement hymns, songs celebrating the reign of God. Characteristics include an exhortation calling all to praise God as King and a list of reasons for praise. This kind of psalm sometimes contains an additional, eschatalogical element, a focus on God´s final coming to restore perfection. Both Psalms 96 and 98 open with the mandate to "Sing to the Lord a New Song" and close with a renewed call for praise "before the Lord, for He is coming, For He is coming to judge the earth. He will judge the world in/with righteousness and the peoples in His faithfulness/with equity."
The ascribed author, David, writes psalm 40 in first person. This psalm belongs to the category- thanksgiving song of the individual. Structural elements include a resolve to give thanks, an introductory summary, a poetic recollection of the time of need, report of the rescue, general teaching, and renewed thanksgiving. Old Testament form critics purport that this kind of psalm was presented by the individual as a testimony to the congregation, and they associate this category with the thank offering, (see 2 Chron 29:31). In Psalm 40:3 the phrase in question does not occur in command form as in psalms 33, 96, 98 and 149, but as a commentary as to what God has done. "He put a new song in my mouth, a song of praise to our God." The pronouns indicate the singular testimony to a corporate audience. Psalm 144:9 likewise occurs in first person after having told of God´s goodness, "I will sing a new song to You, O God."
Of note, a commonly appearing term, mizmor, later heads psalms 40 and 98 describing the accompaniment of instruments.
The Hebrew language tells a little more about the phrase "new song." The six occurances in the Psalms and also in Isaiah 42:10 match in vocabulary. First, chadash, translated as "new," comes from a root meaning to be new, to rebuild, to renew or to repair. Then, shiyr, translated as "song," provides only the detail that the "song" is presumably sung a capella
The phrase "new song" reappears in the Bible at the very last in Revelations, in the sense of Psalms 96 and 98. John describes the revelation of Jesus, the Christ, seated on the throne of heaven, surrounded by worshipers singing a new song (Rev. 5:9 and 14:3). Thus, the Greek language also gives a little more information. One can translate kainos as new or fresh, and
oide as song of praise (more generic) versus humnos (metrical religious song) which is translated as hymn elsewhere in the New Testament.
Finally, I have observed throughout all of the Bible a theme of "newness" which I believe corresponds to the more largely recognized theme of redemption. The entire Word of God speaks of "new" things -- a new king, doing a new thing, a new house, new wine, a new name, a new heart, a new spirit, a new covenant, a new mercies, a new heavens, a new earth, a new garment, a new testament, a new tomb, a new doctrine, a new kingdom, a new tongue, a new creature, a new man, a new Jerusalem. Ultimately, God reveals through this language that all of the "old things" are inadequate, unsatisfactory, were corrupted due to The Fall, and that He has a plan of redemption ready.
(Much information about these Psalms was gleamed from the studies of LaSor, Hubbard, and Bush´s Old Testament Survey, "Psalms" pages 429-446)
In particular, I want to begin by looking at several examples of ancient music, several Psalms of the Christian Bible. With the start of the new year, it is only appropriate to examine old songs of praise which ironically incite us to sing something new.
Words about playing music and singing occur hundreds of times in the 150 Psalms. Only six of the psalms contain the idea of "a new song." What do these words mean, "to sing a new song"? How and why should one observe this command at the start of a new year?
The word "psalm" refers to the musical and worshipful purpose of the lyrical words. Identifying the form and thus the category of the Psalm helps the initial process of searching for the significance. Let us look to which catergories Psalms 33, 40, 96, 98, 144, and 149 belong, as these six contain the phrase "to sing a new song".
Ones makes the first categorical division by asking a simple question: "Does the psalm imply a public or private use?" Yes, we find in the instances of Psalms 33, 96, 98 and 149 language indicating a corporate purpose. These four psalms belong to the category of hymns. Notice that the phrase occurs at the beginning of the songs in an opening section termed "call to worship." Psalm 33:3, 96:1, 98:1, 149:1 (part of the collection that uses the rubric Hallelujah). The following section outlines the reasons for which God deserves praise, and then the psalm closes, the narrator calling again for praise or an act of obedience.
Psalms 96 and 98 are specifically enthronement hymns, songs celebrating the reign of God. Characteristics include an exhortation calling all to praise God as King and a list of reasons for praise. This kind of psalm sometimes contains an additional, eschatalogical element, a focus on God´s final coming to restore perfection. Both Psalms 96 and 98 open with the mandate to "Sing to the Lord a New Song" and close with a renewed call for praise "before the Lord, for He is coming, For He is coming to judge the earth. He will judge the world in/with righteousness and the peoples in His faithfulness/with equity."
The ascribed author, David, writes psalm 40 in first person. This psalm belongs to the category- thanksgiving song of the individual. Structural elements include a resolve to give thanks, an introductory summary, a poetic recollection of the time of need, report of the rescue, general teaching, and renewed thanksgiving. Old Testament form critics purport that this kind of psalm was presented by the individual as a testimony to the congregation, and they associate this category with the thank offering, (see 2 Chron 29:31). In Psalm 40:3 the phrase in question does not occur in command form as in psalms 33, 96, 98 and 149, but as a commentary as to what God has done. "He put a new song in my mouth, a song of praise to our God." The pronouns indicate the singular testimony to a corporate audience. Psalm 144:9 likewise occurs in first person after having told of God´s goodness, "I will sing a new song to You, O God."
Of note, a commonly appearing term, mizmor, later heads psalms 40 and 98 describing the accompaniment of instruments.
The Hebrew language tells a little more about the phrase "new song." The six occurances in the Psalms and also in Isaiah 42:10 match in vocabulary. First, chadash, translated as "new," comes from a root meaning to be new, to rebuild, to renew or to repair. Then, shiyr, translated as "song," provides only the detail that the "song" is presumably sung a capella
The phrase "new song" reappears in the Bible at the very last in Revelations, in the sense of Psalms 96 and 98. John describes the revelation of Jesus, the Christ, seated on the throne of heaven, surrounded by worshipers singing a new song (Rev. 5:9 and 14:3). Thus, the Greek language also gives a little more information. One can translate kainos as new or fresh, and
oide as song of praise (more generic) versus humnos (metrical religious song) which is translated as hymn elsewhere in the New Testament.
Finally, I have observed throughout all of the Bible a theme of "newness" which I believe corresponds to the more largely recognized theme of redemption. The entire Word of God speaks of "new" things -- a new king, doing a new thing, a new house, new wine, a new name, a new heart, a new spirit, a new covenant, a new mercies, a new heavens, a new earth, a new garment, a new testament, a new tomb, a new doctrine, a new kingdom, a new tongue, a new creature, a new man, a new Jerusalem. Ultimately, God reveals through this language that all of the "old things" are inadequate, unsatisfactory, were corrupted due to The Fall, and that He has a plan of redemption ready.
Therefore, when looking at this whole context of a "new song," one may conclude that this new song is a manifestation of God´s redemptive power and a personal gift to the one who will accept the offer of redemption.
Sing a new song. Be redeemed. Be transformed. Allow God to make something better out of what currently exists. Permit God to act such that you have a new song to sing in praise for what He has done.
While these words cannot be expressed in musical notation as when the Hebrews first sung the psalms, the songs of praise, we can sing them anew. Christian musicians in the recent decades have popularized melodies for these words. Furthermore, anyone can employ these lyrics and compose an accompanying score. Each person has a unique testimony to share with others of what God has done in the past. Customarily people enjoy the spirit of the new year as a time to reflect and a time to look forward. Let us reflect on God´s worthiness of praise from our experiences in the past. And let us look forward in this year ahead, with faith that God will give us a new song to sing for the new things He will do.(Much information about these Psalms was gleamed from the studies of LaSor, Hubbard, and Bush´s Old Testament Survey, "Psalms" pages 429-446)
posted by e.s.b at 2:20 PM
1 Comments:
thank you for this post.
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