Psalm teaches that joy is not an escape from reality, but its deepest response. It is not “wishful thinking,” but a fact: God is at work and will come to complete His work. From the sea to the mountains, we are invited to participate in the cosmic symphony of joy, emphasizes Fr. Piotr Kwiatek, a Capuchin, doctor of psychology, and initiator of psalm therapy, in a commentary for the Heschel Center at KUL on Psalm 98, sung on Sunday, November 16.
Fr. Kwiatek notes that Psalm 98 contains much hope and speaks of the courageous joy of those who know that “God comes to restore order. Amid daily noise, fears, and disappointments, the psalm reminds us: our suffering is not the last word. God not only watches, He judges and heals. His justice is not punishment, but medicine for the world.”
This psalm is sung on the 33rd Sunday in Ordinary Time. It leads through three concentric circles of praise: “from our hands holding instruments, through the roaring sea and clapping rivers, to the encounter with the One who comes. It is no coincidence that we hear these words at the threshold of the liturgical year’s end – the Church directs our gaze to ultimate things.”
Body as prayer
The psalm commentator for the Heschel Center notes a Hasidic story of a boy who could not read, yet on Yom Kippur brought a flute to the synagogue and played a simple melody. “The rabbi said, ‘With the sound of his flute, this child lifted all our prayers.’ Joy in Psalm 98 is therefore not mood-dependent—it is a decision of the heart, trusting that God is greater than our problems,” says the Capuchin.
Soul-sound therapy
The psalmist calls readers to a “therapy of the soul through sound” using movement, breath, and music—all as prayer. “In psychotherapy practice, I meet people who live only in their heads, forgetting their bodies. Such dissociation leads to burnout, anxiety, and depression. Psalm 98 reminds us: we are a unity. Joy requires hands on strings, voice in song, feet in dance,” says Fr. Kwiatek. “The imperative ‘Rejoice’ does not ask whether we feel like it—it assumes that joy must be chosen and expressed before we fully feel it. Neurobiological research confirms: expressing emotions amplifies their experience. First we sing, then we feel joy more deeply.”
He emphasizes that “modern culture often hides religion in a private corner, in silence. Psalm 98 protests against this with full force. The lyre, harp, trumpets, and horn are a loud, public expression of faith. God is not a God of whispers and shame; He is a King before whom one can rejoice out loud. This explains the growing popularity of charismatic communities, which through music and expression give people what they most deeply desire: worship that engages the whole being.”
Cosmic choir of creation
Fr. Kwiatek notes that “the psalmist expands the choir of praise beyond Israel, beyond humanity, to all creation. The sea—a traditional symbol of chaos—rivers, and majestic mountains are called to joy. This perspective is close to Franciscan spirituality,” the commentator observes. “Our role in the cosmic choir is to be a conscious voice expressing what creation sings in silence. Midrash Tehillim interprets this image as a foretelling of the messianic age, when all creation, free from corruption, will be able to fully express joy.” Destroying the environment silences a part of the choir that glorifies the Creator. The psalm calls us to learn praise from the created world. “Song becomes a metaphor for authentic life,” the friar writes.
Justice as a source of hope
“In the Hebrew original is the word mishpat (מִשְׁפָּט), and it changes everything. It does not mean judgment as condemnation, nor a tribunal inspiring fear and trembling. Mishpat is something deeper: the restoration of order, the repair of what has been distorted, broken, or twisted. It is an action that ‘straightens the crooked’—as rabbinic tradition explains, linking mishpat with tsedeq (צֶדֶק), justice in its fullest sense: not only moral, but a force restoring balance,” Fr. Kwiatek explains.
The psalmist reminds that in the Christian perspective, the coming Judge has a face. Not a distant god-mask, nor an anonymous authority from heaven, but the face of Jesus Christ, who not only judges but experienced injustice, humiliation, and suffering. Christians do not tremble before judgment, because they know who the Judge is: His justice is not a cold scale of law, but the warm heart of mercy.
Need for integral spirituality
“Psalm 98 is a liturgical manifesto of integral spirituality: it engages the body in worship, teaches through creation, and looks to the future with courageous hope. In times when religion is confined to privacy, the psalm calls: ‘Sing! Play! Shout for joy!’” It is not escapism, but the truest realism—faith that the last word belongs not to chaos, but to the One who created and renews everything.
Psychology confirms that unity of body, emotion, mind, and spirit is key to well-being. The psalmist does not write poetic abstractions, but provides a recipe for spiritual and mental health: expressing gratitude with the body, connecting with nature, and hoping for justice. Three thousand years ago, he already knew what modern research confirms today.
For Christians, “the coming Lord” has a name—Jesus. In Him, all the psalm’s promises are fulfilled. It is the joy of friendship with God, a joy that engages all that we are and invites all creation to join in the song of anticipation for the One who is, was, and is to come.
Questions for personal meditation
What “new song” does your life sing today? Can you notice in daily moments—breath, a child’s laughter, a warm cup of tea—reasons for gratitude that demand expression with your whole body?
What does nature teach you about authenticity? When observing a tree, river, or mountain, what do they tell you about being yourself, without pretense or effort?
How would your life change if you believed God comes with full justice? Which wounds might begin to heal? Which injustices would you no longer fear?
Therapeutic-spiritual exercise
Body prayer—dance of gratitude
Choose music—perhaps a hymn, contemporary Christian song, or instrumental classical music. Close your eyes and allow your body to move freely to the rhythm, expressing gratitude for one specific gift of the day. Do not judge how it looks—dance like the boy in the Hasidic story playing the flute. Let your body become prayer. Repeat daily for a week, each time giving thanks for something different.
Summary
Psalm 98 is a liturgical manifesto of integral spirituality: it engages the body in worship, teaches through creation, and looks to the future with courageous hope. When we feel separated from nature, the psalm reminds us: “You are part of the cosmic choir—listen to how the sea and mountains already sing.” When injustice seems to triumph, the psalm assures: “The Lord comes. Justice will prevail.” It is not escapism, but the truest realism—faith that the last word belongs not to chaos, but to the One who created and renews everything.
Psychology confirms that unity of body, emotion, mind, and spirit is key to well-being. The psalmist does not write poetic abstractions but gives a prescription for spiritual and mental health: bodily expression of gratitude, contact with nature, and hope in justice.
For Christians, the coming Lord has a name—Jesus. In Him, all the psalm’s promises are fulfilled. It is the joy of friendship with God, a joy that engages all we are and invites all creation to the shared song of expectation for the One who is, who was, and who is coming.
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