The psalmist has a global grasp of things. He calls on God’s people among the nations to praise the Lord, to speak of his salvation on a daily basis, to describe his historic actions on behalf of his people. Maybe he composed the psalm after the exile when many of the Jews chose to stay where they lived rather than return to the promised land. Nevertheless, they had a rich inheritance to recall and reveal (vv. 1-3).
In comparison to their God, the gods of the nations were pointless. They were powerless, whereas the God of Israel was so powerful that he made the heavens. The gods were dumb, unable to say or do anything. There was nowhere where people could meet non-existent gods, but the true God could be approached in his sanctuary in Jerusalem. There was the site of his throne (vv. 4-6).
Indeed, it was possible for those Gentile nations to become worshippers of the true God and go to Jerusalem and participate in the expressions of worship taking place there (vv. 7-9). The worship would include speech, an appropriate offering and trembling in awe. This description is both a warning of what to expect and a welcome to participate.
What were they to say to their Gentile neighbours? They were to mention God’s position of authority, his control of creation which gives stability, and his intention to judge his subjects fairly (v. 10). This prospect is described as fulfilling the longings of creation itself (vv. 11-13).
The New Testament enlarges on the details of the hope that the author possessed. We know that Gentiles are invited to join the worship of God in Zion, except we know that Zion is located in heaven. We know that his kingdom will be marked by righteousness and equity, and that the longings of creation will be fulfilled at the revelation of the sons of God. And we know that we have the responsibility of explaining those features to people through informing them of the gospel.
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