I’ve been thinking ahead to a module on Redcliffe’s Applied Theology in Intercultural Contexts degree programme called, ‘Missional Texts: Psalms and Genesis 1-11’. Here is a nice quote from Okoye found in his wonderful book, Israel and the Nations: A Mission Theology of the Old Testament. It is part of a chapter on Psalm 96:
The psalmist calls on Israel and the nations to be united in the worship of the one God, Yahweh. The gentiles may be restricted only to the “courts,” that is, the courtyards of the temple, which are open to non-Jews, yet the “wall of separation” has begun to crumble, if not in fact, surely in the religious imagination.
The praise and worship of the nations, which the prophets predicted of the eschatological future, are transferred to the present in our psalm (Gunkel and Begrich 1998, 25).
The coming of Yahweh is, first of all, liturgical: the royal glory and power of Yahweh are made manifest to the worshipers, who accordingly prostrate in obedient submission to their King. The very assembly of praise enacts the reign of God, for the assembly thereby recognizes itself as servants coming into the presence of their lord to acknowledge Yahweh’s rule and to declare the dealty to Yahweh (Mays 1994a, 64). As Walter Brueggemann affirms, “liturgy is not play acting, but is the evocation of an alternative reality that comes into play in the very moment of the liturgy” (1984, 144). The alternative reality is that of a society that has been made right under God – true worship leads to true society. Liturgy is the beginning of the dismantling of the old order of injustice and faithlessness (ibid., 146). Insofar as Israel and the families of nations participate in the worship of Yahweh they are sharing in the dismantling of the old order and the emergence of the new order under Yawheh.
But the coming of Yahweh is at the same time eschatological. Cultic gatherings at the temple anticipate the gathering of the nations and peoples of the earth to the shrine of Israel’s God, who is over the nations (Willis 1997, 302). The eschatological promise is that all the earth will also enjoy the just effects of the rule of Yahweh.
In a subtle manner, Psalm 96 merges the praise of “all the earth” and that of Israel. The Israelite who makes such an “oratorical outreach” (Marlowe 1998, 451) is being invited to pull down the wall of separation that continued to keep apart fellow worshipers of Yahweh. (pp.106-107)
If you’d like to look into the Psalms and mission in more depth, have a look at issue 33 of Redcliffe’s Encounters Mission Journal, which was on the theme of The Psalms and Mission.