Psalm 5:3

Note: There is a lot of variance here as to the translation of this verse. Even from version to version there are hardly two that are the same, however insignificant the variance may be. We’ll start by looking at some of these variances.

First, you will find that almost all translate the beginning of the verse with something along the lines of My voice you shall hear in the morning. But I have two variances here where the 1599 GB and John Calvin translate it in the optative mood. They see it as expressing a wish or desire to the Lord rather than a declarative statement. In these cases we read something along the lines of O that thou wouldst hear my voice in the morning. Calvin explains it as follows, “The first sentence may also read in the future tense of the indicative mood, Thou shalt hear my prayer. But, in my opinion, the verb is rather in the optative mood, as I have translated it.” I make no attempt to definitively determine which is true or not. I know this much though, I trust the exegetical standards of Calvin and think that it makes more sense written the way he has translated it. I don’t know that the 1599 GB bolsters such a position since they were all heavily influenced personally by Calvin and it would have been strange for them to interpret it differently. Even so, to start the verse by declaring a wish or desire to the Lord and then to proceed into the object of that request seems most logical to my mind; to begin with the indicative and then to repeat it immediately thereafter seems needlessly redundant and we know that where such technique is employed in the Bible it is always there for a reason such as truly, truly.

Next we see a couple of versions that replace the word prayer where it says in the morning I will direct my prayer unto thee. Now there are still others who use the word it or me (myself) which is really no change at all and just a continuation of the previous thought. But in the RSV and ESV it is replaced with prepare a sacrifice and I don’t believe this change is right. What I assume they are trying to accomplish is capturing the context and translation in one word which in this case the English fails miserably to achieve. It seems most accurate that prayer is indeed the right word; but, as you will see later, the idea of a sacrifice is true and correct in dealing with the prayer; Franz Delitzsch and Spurgeon specifically make note of this. Also, part of the difficulty here is the word we see as direct which inadequately represents the meaning here. For the actual word would probably be more accurately given as lay in order as it is in Lev. 1:7 and as Calvin references below; prepare comes much closer to a proper translation which makes the two (prayer and sacrifice) seem almost in conflict. I think perhaps the only way to effectively convey the right idea here is the grammatically impossible translation of the Amplified which translates it as (a prayer, a sacrifice). Perhaps one day we will have an English word to rectify this problem but until then only study will be able to convey the right context and the right word at the same time.

“O that thou wouldst hear my voice in the morning, O Jehovah.”
¨      Having besought God to grant his requests, he now entreats Him to make haste. Some think he alludes to the morning prayers which were wont to be joined with the daily sacrifices of the temple, according to the appointment of the law. Although I do not disapprove of this opinion, yet I have no doubt but that, constrained by the weariness of a somewhat lengthened delay, he wishes his deliverance to be hastened; as if he had said, “As soon as I awake, this will be the first subject of my thoughts. Therefore, O Lord, delay no longer the help of which I stand in need, but grant immediately my desires.” JC
¨      In the morning. This is the fittest time for intercourse with God. An hour in the morning is worth two in the evening. While the dew is on the grass, let grace drop upon the soul. Let us give God the mornings of our days and the morning of our lives. Prayer should be the key of the day and the lock of the night. CHS
¨      […] the morning is a proper time for prayer, both to return thanks to God for refreshing sleep and rest, for preservation from dangers by fire, by thieves and murderers, and for renewed mercies in the morning; as also to pray to God to keep from evil and dangers the day following; to give daily food, and to succeed in business and the employments of life; and for a continuation of every mercy, temporal and spiritual. God should be served and sought in the first place; and so to do looks as if God was with His people, and they with Him, when they awake in the morning. JG
¨      Morning prayer is our duty; we are fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. MH

“In the morning I will direct my prayer unto thee.”
¨      To direct unto God, I take to signify the same thing as to directly approach to God. Many, as if the language were elliptical, supply the words, my prayer. But in my judgment, David rather intends to declare that he was not turned hither and thither, nor drawn different ways by the temptations to which he was exposed, but that to betake himself to God was the settled order of his life. There is, in the words, an implied contrast between the rambling and uncertain movements of those who look around them for worldly helps, or depend on their own counsels, and the direct leading of faith, by which all the godly are withdrawn from the vain allurements of the world, and have recourse to God alone. The Hebrew word arac signifies to set in order or dispose… This sense is very suitable to the passage, in which David plainly declares it to be his determination not to be drawn away in any degree from his orderly course into the indirect and circuitous paths of error and sin, but to come directly to God. JC
¨      [Hermann] Hupfeld (a German theologian from the 19^th century) considers the mention of the morning only as “poetical expression” and when getting rid of the meaning prima luce (first light), he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb [‘arak] is the word used of laying wood in order for the sacrifice, Lev. 1:7, and the pieces of the sacrifice, Lev. 1:8, 12, 6:5… The laying of the wood in order for the morning offering of the lamb was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sunrise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice… As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamid upon the altar, so he brings his prayer before God as a spiritual sacrifice… K&D, Franz Delitzsch
¨      “I will direct my prayer.” It is the word that is used for the laying in order the wood and the pieces of the victim upon the altar, and it is also used for the putting of the showbread upon the table. It means just this: “I will arrange my prayer before thee;” I will lay it out on the altar in the morning, just as the priest lays out the morning sacrifice. I will put them in order, call up all my powers, and bid them stand in their proper places, that I may pray with all my might, and pray acceptably. CHS

“And I will keep watch.”
¨      By the word, watch, he conveys the idea of hope and patience as well as of anxiety. As, tsapah, in Hebrew means, to wait for, as well as to look for, David, I have no doubt, intended to say, that after he had disburdened his cares into the bosom of God, he would, with an anxious mind, look out, as it were, like a sentinel, until it should appear, that in very deed God had heard him. No doubt, in the exercise of longing, there is always implied some degree of uneasiness; but he who is looking out for the grace of God with anxious desire, will wait patiently for it. JC
¨      The word implies a confident, and withal patient, expectation of relief. MP
¨      […] he brings his prayer before God as a spiritual sacrifice and looks out for an answer, perhaps as the priest looks our for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven. K&D, Franz Delitzsch
¨      Faith hath a supporting art after prayer: it supports the soul to expect a gracious answer… An unbelieving heart shoots at random, and never minds where his arrow lights, or what comes of his praying; but faith fills the soul with expectation… Now this expectation which faith raiseth in the soul after prayer, appears in the power it hath to quiet and compose the soul in the interim between the sending forth… and its return home… It gives such a being and existence to the mercy prayed for in the Christian’s soul before any likelihood of it appears to sense and reason, that the Christian can silence all his troubled thoughts with the expectation of its coming. Yea, it will make the Christian disburse his praises for the mercy long before it is received… For want of looking up many a prayer is lost. If you do not believe, why do you pray? And if you believe, why do you not expect? By praying you seem to depend on God; by not expecting, you again renounce your confidence. What is this, but to take his name in vain?  O Christian, stand to your prayer in a holy expectation of what you have begged upon the credit of the promise. William Gurnall

Personal Summary:

I love this Psalm and this verse only builds upon that love. We are being instructed here to cry to the Lord and to send our prayers up to Him as spiritual sacrifices every morning. That much I am reasonably sure, that while being emboldened here, is something we all knew. But how many of us pray with the confidence spoken of in this Psalm? It’s not just that we send our prayers to heaven; it is that as we do we expect an answer. We aren’t praying to some impotent god that has no ability to care for us and to answer our prayers. We pray to the omnipotent God that is Lord and ruler over all and has the ability to answer each and every prayer we send up to Him. This gives us hope! Not hope like the world has which is nothing more than wishful thinking, a toss of the dice in a game of chance; no, this is sure hope. This is knowing that the Lord hears our prayers and will answer them and thus we can with all assurance look to heaven and wait for an answer from our mighty God. To do or to expect anything less would be down right irreligious! It doesn’t mean that every answer will be the one we wanted or the thing we thought was best for us; but the Lord does hear us, will answer us, and it will be for our good and His glory, of that much we are sure.

Robert Hawker says it well when he says,

[…] what an assurance have all the faithful of being heard, when they are led by His Spirit, act faith upon his person and meditation, and thus direct their prayer with the first morning, unto Him that proves Himself the hearer of the prayer of the poor and destitute, and despiseth not their desire. [Christian!] do put it down as a sure unerring mark, that wherever the Spirit gives grace to pray, the Lord has already come forth to answer prayer.

We have hope because it does not depend on us. Not on the stability of our minds and our hearts, not on the purity of our actions, not on any one thing we do or say. It depends on Him alone and with an unwavering faith in such an awesome God there can be no other conclusion but to know that you are heard and will be answered. Beyond this though we have more benefit still! It is not just sure hope that we are given here, we are given here a reason for why we can look to God with patience. Faith in God produces hope and that hope produces patience. We may not get the answer immediately; but so what? Wait on the Lord with patience, look to Him daily and know that you will get a response; know that even the patience you have been given will produce fruit wherein ye may be perfect and entire, wanting nothing.

We serve such a beautiful God who is worthy of all praise and glory. Can we ever stop marveling at who He is and what He does for us? Even in dealing with the act of prayer, something we take for granted, there are so many levels of beauty that we may spend a lifetime seeking to uncover them all and still find that we have only just scratched the surface. With all sincerity of heart I say in closing, Soli Deo Gloria!

Psalm 5:2

Note: Calvin in his commentary objects to a possible translation at the end of this verse of “when I pray to thee” versus “unto thee will I pray.” I looked up a number of our current translations and did not find this to be the case in anything I have. But, if you happen to have a version that translates it so then take notice that Calvin objects based on the grounds that it loses context and leads us away from David’s intent to reassure himself with who God is.

“Give heed to the voice of my cry…,”
¨      […] the word cry, which signifies a loud and sonorous utterance of the voice, serves to mark the earnestness of his desire. David did not cry out as it were into the ears of one who is deaf; but the vehemence of his grief, and his inward anguish, burst forth into his cry… After David has said in general, that God hears his words, he seems, immediately after, for the purpose of being more specific, to divide them into two kinds, calling the one obscure or indistinct moanings, and the other loud crying… If, then, at any time we are either backward to pray, or our devout affections begin to lose their fervor, we must here seek for arguments to quicken and urge us forward. JC
¨      […] crying hath a voice – a soul moving eloquence; coming from our heart it reaches God’s heart. Ah! my brothers and sisters, sometimes we cannot put our prayers into words: they are nothing but a cry. To a loving Father His children’s cries are music, and they have a magic influence which His heart cannot resist. CHS
¨      As if he had said… I speak with deep anxiety and concern, but with a failing utterance; and I cannot express myself, nor make myself understood as I wish. Do thou, therefore, understand from my feelings more than I am able to express in words. And, therefore, I add my cry; that what I cannot express in words for thee to hear, I may by my cry signify to thine understanding. Martin Luther
¨      [This] seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of His flesh, when on the cross, forsaken by God, deserted by His friends, and surrounded by His enemies; and such, in some measure, was the case of David. JG
¨      His prayer was a cry…, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders. MH

“[...] my King and my God, for to you I will pray.”
¨      […] by calling God his King and his God, he intended to stir himself up to entertain more lively and favorable hopes with respect to the issue of his afflictions, let us learn to apply these titles to a similar use, namely, for the purpose of making ourselves more familiar with God. At the close, he testifies that he does not sullenly gnaw the bit, as unbelievers are accustomed to do; but directs his groaning to God: for they who, disregarding God, either fret inwardly or utter their complaints to men, are not worthy of being regarded by Him. JC
¨      It is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore from thee alone I expect succor and relief. MP
¨      [These titles] are the pith and marrow of the plea. Here is a grand argument why God should answer prayer – because He is our King and our God. We are not aliens to Him: He is the King of our country. Kings are expected to hear the pleas of their own people. We are not strangers to Him; we are His worshippers, and He is our God: ours by covenant, by promise, by oath, by blood. Here David expresses his declaration that he will seek to God, and to God alone. God is to be the only object of worship: the only resource of our soul in times of need. CHS

Personal Summary:

Once again we see what a wonderful God we serve. Unable to make our petition to the Lord as we should or might, we send up our anguish, our emotional pleas to Him and He hears us. He is moved by those things that cause us anguish in our lives. We may with all confidence make our case to God and expect that He hears the prayers of His children and even our cries. He hears our emotion, our deep anxiety and concern over the various issues in our lives. With fervency we are heard by our God and He considers these cries as prayers and replies.

We are assured that He hears our prayers because of who He is. Without the designation of Him being our King and our God our prayers are worth nothing. Without that designation we might as well grab any man we run across on the street and make our cry for help. But our sovereign God loves us so much that He gave His only begotten Son for our sake and works on our behalf to do what is best for us in our lives. Oftentimes we get in difficult times in our lives and we can actually feel the zeal melting away from our hearts. We find ourselves sinning in ways we are no longer accustomed to and in shame we withdraw from the Lord. We seem to think, as Adam did in the Garden, that we can hide from Him; or worse yet that we should, that we have cause to hide from Him. But as Calvin pointed out it is on the basis of whom He is that we make our pleas and expect our deep cries to be heard no matter how bad we feel our lives have become. It is important for us to constantly remind ourselves that He is our King and our God who is so devoted to and connected with His people that there is nothing we cannot take to Him and that there is nothing that escapes His notice.

Cast your cares before the Lord and when lost for words, when hopeless in life, know that He hears you even when unable to express your heartfelt petitions to Him specifically. What amazing assurances God gives us in all facets of our lives! Open your heart to Him who is able to grant you the desires therein and know that He hears you always. Amen.

Psalm 5:1

“Give ear to my words…”
¨      [David] prayed neither coldly nor only in a few words; but that, according as the vehemence of his grief urged him, he was earnest in bewailing his calamities before God; and that since it did not immediately appear what would be their issue, he persevered in repeating the same complaints. JC
¨      […] words in prayer to God ought to be few, at least not repeated, and these should be a man's own words, as were the psalmist's; not what were suggested by another, or written in a book before him, but what were of his own composing and putting together, under the direction of the Spirit of God; who put words into his mouth, and furnished him both with words and matter, and which he freely uttered before the Lord: and this is the "parrhesia", boldness, freedom of speech, which the Scriptures speak of, and the saints are allowed to use in prayer before God; when they may pour out their souls unto Him, and freely tell Him all their mind, as the psalmist now did… [God has a] kind regard… to the prayers of the destitute, which He does not despise but delight in; and of His bowing and inclining His ear, or of the strict and close attention He gives to them; and of the full and suitable answer He returns, in His own time and way; and is what the psalmist most earnestly entreats. JG
¨      What David here prays for…, may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope… that God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, He has an ear to His people’s prayers, and it is not heavy, that He cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. MH

“[…] consider my meditation.”
¨      By not uttering the desires of his heart, he shows more emphatically that his inward feelings, which he brought with him before God, were such that language was insufficient to express them. JC
¨      […] it was not a lip prayer only, but… proceeded from and was accompanied with the deepest thoughts and most fervent affections of his soul. MP
¨      There are two sorts of prayers – those expressed in words, and the unuttered longings which abide as silent meditations. Words are not the essence but the garments of the prayer… Yet the use of language may prevent distraction of the mind, may assist the powers of the soul, and may excite devotion. David, we observe, uses both modes of prayer, and craves for the one a hearing, and for the other a consideration… If I have asked that which is right, give it to me; if I have omitted to ask that which I most needed, fill up the vacancy in my prayer… Let thy soul consider it as presented through my all-glorious mediator: then regard thou it in thy wisdom, weigh it in the scales, judge thou of my sincerity, and of the true state of my necessities, and answer me in due time for thy mercy’s sake! There may be prevailing intercession where there are no words; and alas! There may be words where there is no true supplication. Let us cultivate the spirit of prayer which is even better than the habit of prayer. There may be seeming prayer where there is little devotion. We should begin to pray before we kneel down, and we should not cease when we rise up. CHS
¨      […] meditation is requisite to prayer, and should go before it; which is necessary in order to pray with… understanding; nor should men utter anything rashly and hastily before the Lord: it may design mental prayer, in distinction from vocal prayer… The word also signifies inward mourning, and groans; the root from whence this is derived to mourn… and are the same with the unutterable groanings with which the Spirit of God sometimes makes intercession for the saints, Rom. 8:26; and which are not hid from God, but are well known to Him: He understands the language of a sigh or groan; and so the words may be rendered "understand my moan." JG
¨      The Psalmist well shows… how from within, from the chamber of the heart, without the body’s utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Augustine

¨      [This] signifies that which is spoken meditatively, here praying in rapt devotion. K&D, Franz Delitzsch
¨      [God] will take [our prayers] into His wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David’s prayers were not his words only, but his meditations; as meditations [are] the best preparative for prayer, so prayer is the best issue of meditation. MH

Personal Summary:

What a beautiful and reassuring opening verse to this Psalm! How wonderful it is for the people of God to know that it is not just the words of our mouth that God receives on our behalf; it is also our groanings, our moans, or sighs. When we are plagued with weakness and infirmity, when we are embattled with sin, when we are so beaten up that we feel we do not have the knowledge or strength to ask the Lord for what would heal us yet our moans are heard by Him and He answers. It may not be as we had hoped He would answer. It may not be in the time that we wanted Him to answer. But what a beautiful picture of a loving God that listens not just to our specific petitions but listens for our moans of anguish and receives them, considers them, and answers them. What we mull in our mind, what we feel in our heart, all of it is laid open to our God and He listens to the meditations of the saints and replies not just in response to the specific issue but we can hear Him saying lo, I am with you always, even unto the end of the world. With this realization in mind we read Rom. 8:26 and see that our God is so faithful that we don’t even have the capacity to pray for what we should be praying for and thus the Spirit intercedes for us just as Spurgeon said, “[He] fill[s] up the vacancy in [our] prayers.”

He is here now and forever and we are not alone. When it seems like we are indeed alone, when it seems as if we cannot be heard, when it seems like we have no hope, He is there for His children. When we are slouched in our chairs at night burdened with problems and we find it impossible to verbalize a prayer as only lumps in our throat and exhaustion seem to appear, He is there and He hears our pain. What could possibly prevent us from regular fervent prayer when we serve a God who is so faithful that He even hears our moans? What beauty and reassurance we have here! Let us revel in this truth and pray to the Lord with all of our might and in all of our affairs both now and always, Amen.

John Calvin on the Psalms

In this following passage Calvin outlines for us the beauty and practical application of the Psalms in the lives of believers. Rarely will we find a more expert presentation intended to lead us to study this book and to make it a central part of our walk with the Lord.

"I have been accustomed to call this book, I think not inappropriately, 'An Anatomy of all the Parts of the Soul;' for there is not an emotion of which any one can be conscious that is not here represented as in a mirror. Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the minds of men are wont to be agitated. The other parts of Scripture contain the commandments which God enjoined His servants to announce to us. But here the prophets themselves, seeing they are exhibited to us as speaking to God, and laying open all their inmost thoughts and affections, call, or rather draw, each of us to the examination of himself in particular, in order that none of the many infirmities to which we are subject, and of the many vices with which we abound, may remain concealed. It is certainly a rare and singular advantage, when all lurking places are discovered, and the heart is brought into the light, purged from the most baneful infection, hypocrisy. In short, as calling upon God is one of the principal means of securing our safety, and as a better ad more unerring rule for guiding us in this exercise cannot be found elsewhere than in The Psalms, it follows, that in proportion to the proficiency which a man shall have attained in understanding them, will be his knowledge of the most important part of celestial doctrine. Genuine and earnest prayer proceeds first from a sense of our need, and next, from faith in the promises of God. It is by perusing these inspired compositions, that men will be most effectually awakened to a sense of their maladies, and, at the same time, instructed in seeking remedies for their cure. In a word, whatever may serve to encourage us when we are about to pray to God, is taught us in this book. And not only are the promises of God presented to us in it, but oftentimes there is exhibited to us on standing, as it were, amidst the invitations of God on the one hand, and the impediments of the flesh on the other, girding and preparing himself for prayer: thus teaching us, if at any time we are agitated with a variety of doubts, to resist and fight against them, until the soul, freed and disentangled from all these impediments, rise up to God; and not only so, but even when in the midst of doubts, fears, and apprehensions, let us put forth our efforts in prayer, until we experience some consolation which may calm and bring contentment to our minds. Although distrust may shut the gate against our prayers, yet we must not allow ourselves to give way, whenever our hearts waver or are agitated with inquietude, but must persevere until faith finally come forth victorious from these conflicts... It appeared to me to be requisite to to show in passing, that this book makes known to us this privilege, which is desirable above all others - that not only is there opened up to us this familiar access to God, but also that we have permission and freedom granted to us to lay open before Him our infirmities, which we would be ashamed to confess before men. Besides, there is also here prescribed to us an infallible rule for directing us with respect to the right manner of offering to God the sacrifice of praise, which He declares to be most precious in His sight, and of the sweetest odor. There is no other book in which there is to be found more express and magnificent commendations, both of the unparalleled liberality of God towards His Church, and of all His works; there is no other book in which there is recorded so many deliverances, nor one in which the evidences and experiences of the Fatherly providence and solicitude which God exercises towards us, are celebrated with such splendor of diction, and yet with the strictest adherence to truth; in short, there is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this religious exercise. Moreover, although The Psalms, are replete with all the precepts which serve to frame our life to every part of holiness, piety, and righteousness, yet they will principally teach and train us to bear the cross; and the bearing of the cross is a genuine proof of our obedience, since by doing this, we renounce the guidance of our own affections, and submit ourselves entirely to God, leaving Him to govern us, and to dispose of our life according to His will, so that the afflictions which are the bitterest and most severe to our nature, become sweet to us, because they proceed from Him. In one word, not only will we here find general commendations of the goodness of God, which may teach men to repose themselves in Him alone, and to seek all their happiness solely in Him; and which are intended to teach true believers with their whole hearts confidently to look to Him for help in all their necessities; but we will also find that the free remission of sins, which alone reconciles God towards us, and procures for us settled peace with Him, is so set forth and magnified, and that here there is nothing wanting which relates to the knowledge of eternal salvation."

May the study of this book personally lead each of us to share its significance just as Calvin has done here. May that, in turn, lead to an increase in the use of the Psalms by all of the people of God both privately and corporately. Then may we see it lead all of us to fervent prayer and a close walk with our God with an utter abandonment of self to His glory and in obedience to His will.

The Psalter in Calvin's Piety

A friend of mine, Warren Cruz, posted this on his own blog and was kind enough to allow me to share it here as well. This is really, really good and worth your time to read.

"Calvin views the Psalms as the canonical manual of piety. In the preface to his five-volume commentary on the Psalms—his largest exposition of any Bible book—Calvin writes: 'There is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this exercise of piety.' Calvin's preoccupation with the Psalter was motivated by his belief that the Psalms teach and inspire genuine piety in the following ways:

• As the revelation from God, the Psalms teach us about God. Because they are theological as well as doxological, they are our sung creed.
  
• They clearly teach our need for God. They tell us who we are and why we need God's help.
  
• They offer the divine remedy for our needs. They present Christ in his person, offices, sufferings, death, resurrection, and ascension. They announce the way of salvation, proclaiming the blessedness of justification by faith alone and the necessity of sanctification by the Spirit with the Word.
  
• They demonstrate God's amazing goodness and invite us to meditate on his grace and mercy. They lead us to repentance and to fear God, to trust in his Word, and to hope in his mercy.
  
• They teach us to flee to the God of salvation through prayer and show us how to bring our requests to God. They show us how to pray confidently in the midst of adversity.
  
• They show us the depth of communion we may enjoy with our covenant-keeping God. They show how the living church is God's bride, God's children, and God's flock.
  
• They provide a vehicle for communal worship. Many use first-person plural pronouns ('we,' 'our') to indicate this communal aspect, but even those with first-person singular pronouns include all who love the Lord and are committed to him. They move us to trust and praise God and to love our neighbors. They prompt reliance on God's promises, zeal for him and his house, and compassion for the
  suffering.
  
• They cover the full range of spiritual experience, including faith and unbelief, joy in God and sorrow over sin, divine presence and divine desertion. As Calvin says, they are 'an anatomy of all parts of the soul.' We still see our affections and spiritual maladies in the words of the psalmists. When we read about their experiences, we are drawn to self-examination and faith by the grace of the Spirit. The psalms of David, especially, are like a mirror in which we are led to praise God and find rest in his sovereign purposes.

Calvin immersed himself in the Psalms for twenty-five years as a commentator, preacher, biblical scholar, and worship leader. Early on, he began work on metrical versions of the Psalms to be used in public worship. On January 16, 1537, shortly after his arrival in Geneva, Calvin asked his council to introduce the singing of Psalms into church worship. He recruited the talents of other men, such as Clement Marot, Louis Bourgeois, and Theodore Beza, to produce the Genevan Psalter. That work would take twenty-five years to complete. The first collection (1539) contained eighteen Psalms, six of which Calvin put into verse. The rest were done by the French poet, Marot. An expanded version (1542) containing thirty-five Psalms was next, followed by one of forty-nine Psalms (1543). Calvin wrote the preface to both of those, commending the practice of congregational singing. After Marot's death in 1544, Calvin encouraged Beza to put the rest of the Psalms into verse. Two years before his death in 1562, Calvin rejoiced to see the first complete edition of the Genevan Psalter.

The Genevan Psalter is furnished with a remarkable collection of 125 melodies, written specifically for the Psalms by outstanding musicians, of whom Louis Bourgeois is the best known. The tunes are melodic, distinctive, and reverent. They clearly express Calvin's convictions that piety is best promoted when priority is given to text over tune, while recognizing that Psalms deserve their own music. Since music should help the reception of the Word, Calvin says, it should be 'weighty, dignified, majestic, and modest'—fitting attitudes for a sinful creature in the presence of God. This protects the sovereignty of God in worship and conduces proper conformity between the believer's inward disposition and his outward confession.

Psalm-singing is one of the four principle acts of church worship, Calvin believed. It is an extension of prayer. It is also the most significant vocal contribution of people in the service. Psalms were sung in Sunday morning and Sunday afternoon services. Beginning in 1546, a printed table indicated which Psalms were to be sung on each occasion. Psalters were assigned to each service according to the texts that were preached. By 1562, three Psalms were sung at each service.

Calvin believed that corporate singing subdued the fallen heart and retrained wayward affections in the way of piety. Like preaching and the sacraments, Psalm-singing disciplines the heart's affections in the school of faith and lifts the believer to God. Psalm-singing amplifies the effect of the Word upon the heart and multiplies the spiritual energy of the church. 'The Psalms can stimulate us to raise our hearts to God and arouse us to an ardor in invoking as well as in exalting with praises the glory of his name,' Calvin writes. With the Spirit's direction, Psalm-singing tunes the hearts of believers for glory.

The Genevan Psalter was an integral part of Calvinist worship for centuries. It set the standard for succeeding French Reformed psalm books as well as those in English, Dutch, German, and Hungarian. As a devotional book, it warmed the hearts of thousands, but the people who sang from it understood that its power was not in the book or its words, but in the Spirit who impressed those words on their hearts.

The Genevan Psalter promoted piety by stimulating a spirituality of the Word that was corporate and liturgical, and that broke down the distinction between liturgy and life. The Calvinists freely sang the Psalms not only in their churches, but also in homes and workplaces, on the streets and in the fields. The singing of Psalms became a 'means of Huguenot self-identification.' This pious exercise became a cultural emblem. In short, as T. Hartley Hall writes, 'In scriptural or metrical versions, the Psalms, together with the stately tunes to which they were early set, are clearly the heart and soul of Reformed piety.'" (Dr. Joel Beeke, Calvin's Piety, Mid-America Journal of Theology 15 [2004], 51-55)

Warren's entire blog is excellent and can be found by a permanent link in my blogroll or by clicking here: Underdog Theology.

Psalm 5 Introduction and Title

Title: If you were to read Augustine on the title of this Psalm you would find he follows the translation of the Septuagint and renders it, “For her who receiveth the inheritance.” This is not a good translation of the title it would seem as almost every commentary I looked to on this would disagree with that translation; Calvin and Delitzsch even address that specifically and say it is wrong.

As for the rest of the title, properly rendered “To the chief musician upon Nehiloth,” they are all in basic agreement with some making more pronounced assertions as to what kind of instrument it may have been than others. We will look at what the various men have said concerning this.

¨ Some translate the Hebrew word Nehiloth, heritages, and others, armies… But not approving of the conjectures of many who speak upon these inscriptions of The Psalms as if they were riddles, I adopt the opinion of those who hold that it was either a musical instrument or a tune; but of what particular kind I consider it of little importance to ascertain. JC
¨ [The words used here] always [have a] reference to the music. [If we were to change where Nehiloth] came from… it might according to the biblical use of this verb signify “inheritances”, or according to its use in the Talmud “swarms”, and in fact swarms of bees; and ought to be the beginning of a popular melody to which the Psalm is being adapted. Hai Gaon understands it to denote a melody resembling the hum of bees… Or is… equivalent to… excavatæ and this is a special name for the flutes. The use of the flute in the service of the sanctuary is attested by Isa. 30:29. K&D, Franz Delitzsch
¨ This psalm… is inscribed and sent to him who had the direction and management of the musical instruments used in religious worship in David's time, and afterwards in the temple service, called "nehiloth"; as the preceding Psalm is inscribed to him who presided over those called "neginoth", and as they seem to be such instruments as were played upon with the hand, stringed instruments, so these seem to be wind instruments, such as were blown with the mouth; as the flute… the word being derived from the same root as "chalil", the pipe, is, and signifies hollow, and so designs such hollow instruments as above. JG
¨ The Hebrew word nehiloth is taken from another word, signifying “to perforate,” “to bore through,” whence it comes to mean a pipe or flute; so that this song was probably intended to be sung with and accompaniment of wind instruments… However, it is proper to remark that we are not sure of the interpretation of these ancient titles… The best scholars confess that great darkness hangs over the precise interpretation of the titles; nor is this much to be regretted, for it furnishes an internal evidence of the great antiquity of the Book. CHS
¨ This is nowhere else used in Scripture. It is generally… thought to be a term belonging to music, and to signify either some type of tune, or rather and instrument, and particularly a wind-instrument, as Neginoth in the title of the last Psalm signified stringed instruments. MP

While there is not a great deal of importance to the title in this Psalm, and appears by any measure to be instruction on how the Psalm is to be played, it is at least important that where we see varied translations of the title we are able to know what is right or wrong; especially where it is attempted that the title be used to set the tone for the Psalm. But even then this should only be a problem when using the Septuagint as the modern translations render it “wind-instruments” or “choirmaster over the flutes” or just “flutes.”

Introduction
¨ David being grievously oppressed by the cruelty of his enemies, and apprehending still more mischief, earnestly beseeches God for help. And the more easily to obtain what he asks, after having, by the earnestness of his prayers, manifested the greatness of his grief, he first brings forward the intolerable malice of his enemies, showing how inconsistent it would be with the character of God, were they to be left unpunished. He next speaks of his own faith and patience, and even comfort; having no doubt whatever of a happy issue. Finally, he concludes, that when he shall be delivered, the benefits resulting from his deliverance would not be limited to himself, but would extend to all the godly. JC
¨ This Psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times passed over David, nay, there was scarcely a time of his life to which this Psalm may not be accommodated, for in this he was a type of Christ, that he was continually beset with enemies, and his powerful and prevalent appeals to God, when he was so beset, pointed at Christ’s dependence on His Father and triumphs over the powers of darkness in the midst of his sufferings. MH
¨ The evening prayer is now followed by a second morning prayer, which like the former ends with [For you oh Lord]. The situation is different from that in Ps. 3 [also a morning prayer]. In that Psalm David is fleeing, here he is in Jerusalem and anticipates going up to the Temple service. K&D, Franz Delitzsch
¨ The Psalmist is here at his devotions. If David in the first instance of the petitions had an eye to his own personal persecutions, yet, there can be no doubt but that the Holy Spirit designed to instruct the Church, through David, as a type of the Lord Jesus, that what is here said had a more immediate reference to Christ, and God the Father’s gracious attention to him. RH
¨ Throughout the first, second, third, and fourth Psalms, you will have noticed that the subject is a contrast between the position, the character, and the prospects of the righteous and of the wicked. In this Psalm you will note the same. The Psalmist carries out a contrast between himself made righteous by God’s grace, and the wicked who opposed him. To the devout mind there is here presented a precious view of the Lord Jesus, of whom it is said that in the days of his flesh, HHHHe offered up prayers and supplication with strong crying and tears. CHS

Personal Summary:

Normally I don’t have much if anything to say when sharing the notes on the title and introduction. But let it be clear that here we have an example that applies to a current day situation that cannot be ignored.

A heartbreaking evil is taking place right now in Iran. Pastor Yousef Nadarkhani is about to be killed by a Muslim controlled theocracy simply for being a Christian. Could any situation more clearly fit the words in Calvin’s introduction when he says, “David being grievously oppressed by the cruelty of his enemies, and apprehending still more mischief, earnestly beseeches God for help.” This man is being oppressed by evil men for proclaiming the name of Christ. We sit here in a nation where freedom of religion gives us the right to worship God openly. But this man doesn’t have that luxury. Then to add insult to injury the wicked men about to slaughter this fellow saint have now claimed he is a rapist in order to alleviate international pressure. Oh the depths the wicked will go to in order to persecute God’s people!

I am sure that Pastor Nadarkhani has, like David, earnestly sought the Lord in prayer. Perhaps the words of Ps. 5:8 – 10 are still on his lips as I write this, “Lead me, O Lord, in thy righteousness, because of mine enemies: make thy way plain before my face. For no constancy is in their mouth: within they are very corruption: their throat is an open sepulcher, and they flatter with their tongue. Destroy them, O God, let them fall from their counsels cast them out for the multitude of their iniquities, because they have rebelled against thee.” If these words cannot be found on his lips then let it be said of his fellow Christians around the world that they will be found on ours!

Please remember my fellow Christians, we have a very good life in America and in many other countries, but not all have been given our lot and they pay dearly for their faith. As we venture into this Psalm let us see how David was persecuted as a type of Christ, let us see how our Lord was persecuted for our sakes, and let us see how Christians around the world are still being persecuted today. We have received our salvation by grace through faith as a free gift from God, but it was not without a cost even though we did not pay it. These persecuted Christians will not pay the cost they owe, that is sure; but oh how they pay indeed! At the hands of evil men around the world to walk with Christ places a bounty upon their heads. Let us lift up our voices in prayer and ask the Lord to save this man, and so many like him, from martyrdom and persecution! Let us lay aside our problems and with gut wrenching cries petition the Lord with prayer! Our sovereign God is in control of this situation and all others, may His will be done. May He strengthen this man and his family and deal with their oppressors; for as Calvin said it would be entirely inconsistent, “with the character of God, were they to be left unpunished.” Laus Deo.

The Scottish Metrical Psalter of 1650

This is a free online version of this book from Google. Many of us can imagine our spiritual ancestors singing from this Psalter on the Lord's Day all those years ago. When we sing them now it is as if we are singing them with all of the saints, in both the visible and invisible Church, in the praises and worship of God. Our merciful God has provided us with Psalms to sing and when we do so it undoubtedly pleases and glorifies Him; which is and must be the Church's aim in all we do. Soli Deo Gloria!

Psalm 5

As usual I like to start the beginning of each new Psalm by finding a clip of it being sung that we may be reminded to do so as well. Please enjoy as we get ready to begin Psalm 5.

Psalm 4 Summary

An outline of this Psalm:

I.        David begins with a short prayer (vs. 1)
II.     He directs his speech to the children of men (vs. 2 - 4)
      a) In God’s name reproves them for the dishonor they do to God and the damage they do to their own souls (vs. 2)
      b) He sets before them the happiness of godly people for their encouragement to be religious (vs. 3)
      c) He calls upon them to consider their ways (vs. 4)
III.   He exhorts them to serve God and trust in Him (vs. 5)
IV.  He gives an account of his own experiences of the grace of God working in him
      a) Enabling him to choose God’s favor for his felicity (vs. 6)
      b) Filling his heart with joy therein (vs. 7)
      c) Quieting his spirit in the assurance of the divine protection he was under, night and day (vs. 8) MH

¨ After David in the beginning of the psalm has prayed to God to help him, he immediately turns his discourse to his enemies, and depending on the promises of God, triumphs over them as a conqueror. He, therefore, teaches us by his example, that as often as we are weighed down by adversity, or involved in very great distress, we ought to meditate upon the promises of God, in which the hope of salvation is held forth to us, so that defending ourselves by this shield, we may break through all the temptations which assail us. JC
¨ David was a preacher, a royal preacher, as well as was Solomon; many of his psalms are doctrinal and practical as well as devotional; the greatest part of this Psalm is so, in which Wisdom cries to men, to the sons of men, to receive instruction. This title does not tell us, as the former did, that it was penned on any particular occasion, nor are we to think that all the psalms were occasional, though some were, but that many of them were designed in general for the instruction of the people of God, who attended in the courts of his house, the assisting of their devotions, and the directing of their conversations: such a one I take this Psalm to be. MH

Here we stand concluding the study of another beautiful Psalm. As with the others there is much to be learned and applied to our hearts that we may lead more pious lives to the glory of God.

To start with we must consider the opening prayer of this Psalm, for this is a model for our own prayer life. In our prayers, especially during times of struggle, whatever they may be, we must remember that God has been faithful to us and His mercies have been plentiful throughout our lives, this is proven constantly by the Christian experience. Certainly this fact is well attested to throughout the word of God; but, God didn’t leave us with the witness of His word alone, although that would be sufficient, no, He has given us the experience of our own lives to testify to His faithfulness as well; not to mention that of all of the other saints throughout all of time. Honest reflection on the abundant mercy God has given you in your life can only lead to an emboldened faith which is readily reflected in how we pray. Based on the proven faithfulness of God we may come to Him now and cast our cares upon Him with an unwavering confidence that He is sovereign and will take care of us as His children, even where we seem to be without hope. For, when we are at our lowest point we are still dealing with a God who is the same yesterday, today, and forever. The God who delivered you in the past is the same God who will deliver you today and for the rest of your life. This is a confidence that we are able to take in prayer and then patiently wait on the Lord to see us through. Furthermore, we are to expect and answer from God as the Bible teaches us clearly to do. In the epistle of James we are told to ask in faith with no doubting. Charles Spurgeon says that the first sentence in this Psalm shows “that believers desire, expect, and believe in a God that heareth prayer.” Such is the relationship the Lord has led us to rely upon. We are His true children and when we have needs we are told to come before Him crying Abba, Father! Let us do so with the same great faith David had in making the petition to the Lord we have before us now.

Next we are shown in the next verses that the wicked hate God and they hate His people and they are continually making their foolish assaults on both. The wicked are here being yet again contrasted with the righteous. And yet again we see their depravity in all its pathetic splendor. Their wickedness knows no bounds, it is a perpetual. The world has never been totally eradicated of sinful men nor will it be until our Lord comes back. They pride themselves on their wickedness and revel in prosperity and perverseness. Sick with the sin of self-reliance and arrogantly content to stand opposed to God the wicked are doomed to face His wrath. For the saints, we must remember that apart from the grace of God we would be no different. David, even after suffering great affliction at the hands of his enemies exhorts them to repent and to trust in God (vs. 5) and so must we. We have been given that Great Commission wherein we are to proclaim to the world that Jesus Christ is Lord and that apart from Him there is no hope and no salvation. Our burdens at the hands of these enemies is not what dictates whether or not we proclaim the word of God to them, it is the express command we are given in Scripture to share the Gospel with the world that is our motivating factor. In another paper I wrote on “Irenic Christianity” I was given a wonderful example of this from John Calvin. John Calvin, that great defender of orthodoxy and one of the leading voices of opposition to the Papists, those same Papists that would have readily burned him at the stake if given opportunity to do so, said this of his enemies, “Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves unto the Lord.” Perhaps in witnessing to our enemies they will become brothers and the persecution we had faced at their wicked hands can now be done away with and replaced with sweet fellowship in Christ. Surely we see this just when Ananias ministered to Saul. Ananias, in spite of his apprehension, was faithful to the direction he had been given by the Lord and rather than being persecuted by Saul he was given a brother who was used as mightily by the Lord as any man to have ever walked the face of the earth.

Lastly, let us see, that our security and contentment comes from the Lord and it is all sufficient for us in our lives. The world rejoices in the plentiful harvest and the wealth that ensues. But when poverty comes they are left with nothing. Dear Christians we have so much more than this world can offer and are so much richer than the wealthiest of heathens, for we have God! We have a God who gives us a joy that cannot be compared with by anything else on this earth. Oh the poor estate of the wicked! To have never experienced a moment of joy in the Lord, to never know the contentment of a sanctified heart! Surely they are the most pitiable creatures on this earth. Yet we know the joy that only comes with serving the Lord and we know the peace and contentment He has given us and are able to rest on this earth confident in the fact that the Lord is on our side and that that is all we need. What a splendid God we serve! May He be glorified both now and forevermore, Amen.

Psalm 150: A Biblical Consideration of Songs and Music in Worship

I was asked recently to skip ahead a little in the study of the Psalms to see what a study of Ps. 150 would produce as to the ever raging controversy involving music in worship. I think the question was mainly directed at instruments in worship; but, as I studied I found it hard to isolate that one factor without also considering the songs we are to sing; both of which are the source of much disagreement in the Church. My goal here is to be as impartial as is possible and to present the word of God and the perspectives of various sources in dealing with this issue. Upon completion I hope I will have presented a case sufficient to give you a credible reason to either retain or reject your current view of this matter.

Music and Instruments

Ps. 150:3-5

First, lest any man object to this being considered speaking of worship, corporate or otherwise, we have the bookends of vs. 1-2, 6 which make it abundantly clear that this is indeed speaking of worship. In general this Psalm can be summed up accurately by saying as Calvin does, “This Psalm… commends the spiritual worship of God, which consists in sacrifices of praise.” Spurgeon notes the significance of vs. 6, and this Psalm overall, in closing the Book of Psalms with a directive to worship God, whoever you may be. He says, “Thus is the Psalm rounded with the note of praise; and thus is the Book of Psalms ended by a glowing word of adoration. Reader, wilt thou at this moment pause a while, and worship the Lord thy God? Hallelujah!” With this the other sources agree and to recite each of them would be redundant.

But, as to the meaning of vs. 3-5, there is disagreement. Some of the expositors are a little ambiguous here and will require further investigation with the rest of our study, but most are not. I will split the two sides of debate here and allow the readers to see the logic employed by both sides.

Against the use of instruments in worship:

¨ [The trumpet, the psaltery, and the harp] were instruments of music, both used in divine worship under the former dispensation; and in which David was well skilled and delighted, and appointed proper persons to praise with them, (1 Chron. 15:20-21). They were typical of the spiritual melody made in the hearts of God's people, while they are praising Him in psalms, hymns, and spiritual songs, under the Gospel, (Eph. 5:19; Rev. 5:2; 5:8; 14:2-3)… Now these several instruments of music are named, not as to be used in Gospel times; but, being expressive of the highest praise and joy shown in former times, are mentioned to set forth the highest strains and notes of praise in New Testament saints; as well as to denote their heartiness, agreement, and unanimity in this service, (Rom. 15:6). JG

¨ It is well that we are not concerned to enquire what sort of instruments these were, it is enough that they were well known then. Our concern is to know, 1. That hereby is intimated how full the psalmist’s heart was of the praises of God and how desirous he was that this good work might go on. 2. That in serving God we should spare no cost nor pains. 3. That the best music in God’s ears is devout and pious affections, non musica chordula, sed cor – not a melodious string, but a melodious heart… 4. That, various instruments being used in praising God, it should be done with an exact and perfect harmony; they must not hinder, but help one another. The New Testament concert, instead of this, is with one mind and one mouth to glorify God, Rom. 15:6. MH

¨ Exhorting the people only to rejoice in praising God, he maketh mention of those instruments which by God’s commandment were appointed to the old Law, but under Christ the use thereof is abolished in the Church. (150:3) 1599 GB

For the use of instruments in worship:

¨ The call to praise [Jehovah] “with dance and with timbrel” in 149:3 is put forth anew in [150:4], but with the introduction of all the instruments; and is addressed not merely to Israel, but to every individual soul. K&D, Franz Delitzsch

¨ When the people have been gathered by blast of trumpet, they proceed to “praise Him with the psaltery and harp.” Stringed instruments are to be used as well as those which are rendered vocal by wind. Dulcet notes are to be consecrated as well as more startling sounds. The gospel meaning is that all powers and faculties should praise the Lord – all sorts of persons, under all circumstances, and with differing constitutions, should do honor unto the Lord of all. If there be any virtue, if there be any talent, if there be any influence, let all be consecrated to the service of the universal Benefactor. Harp and lyre – the choicest, the sweetest, must be all our Lord’s… If men are dull in the worship of the Lord our God they are not acting consistently with the character of their religion… We have here three kinds of musical instruments: timbrels, which are struck, and strings, and pipes: let all be educated to praise the Lord. Nothing is common and unclean: all may be sanctified to highest uses. CHS

Here we have a more ambiguous approach to the passage which can be clarified when coupled together with other passages that we will see shortly:

¨ Our corrupt nature indulges in extraordinary liberties, many devising methods of gratification which are preposterous, while their highest satisfaction lies in suppressing all thoughts of God. This perverse disposition could only be corrected in the way of God’s retaining a weak and ignorant people under many restraints, and constant exercises. The Psalmist, therefore, in exhorting believers to put forth all their joy in the praises of God, enumerates, one upon another, all the musical instruments which were then in use, and reminds them that they ought all to be consecrated to the worship of God. JC

Now, with all of that said, two questions remain, 1. Can we use musical instruments in worship? 2. If so, which ones?

As to the first question you can easily see that the matter cannot be decided here decisively, at least not based on what we have seen and this verse considered as a means of coming to a conclusion on the matter. Still, I can find no New Testament warrant that banishes the act of music in worship which was clearly used and instituted in the Old Testament (1 Chron. 15:16-29; 25). Rom. 15:6, cited above and elsewhere by others, seems like a bit of a stretch if it is to be applied as proof that we are no longer to use music in worship. Even using the Regulative Principle of Worship we would with all confidence be able to say that with the New Testament remarkably quiet on the subject and with a standing Old Testament practice in place, the use of music in worship is justified completely. For the Westminster Confession itself says in 1.6 that in the absence of express commands our worship, “by good and necessary consequence may be deduced from Scripture.” But, that said, whether the expositors above were in favor of or against the use of music in worship one thing held true with all, and it was a focus on the heart. Whatever our music may or may not be, practiced or not practiced, the vital importance is that we are preparing our hearts for worship and that must be the greater consideration here. Whatever the determination of the individual congregations may be, they should be allowed to exercise those convictions in this matter with clearness of conscience and without being assaulted by others to adopt their own practices, whatever they may be. Yet should they be found wanting in approaching the worship of God in an unworthy manner then they cannot be left to exist unmolested, then they must be clearly dealt with which only further proves where our focus must be in this matter.

As to the second question a number of the expositors above put a like lack of importance on the specifics of the instrument. I can recall a time when I was advocating the use of our piano in church in order to save the massive amount of dollars we were spending on an organist. I was quickly admonished that the piano had no place in worship and the organ was somehow the more appropriate choice (I kept my peace, but it was a statement that my aching ear drums whole heartedly disagreed with). I must admit myself that I am adamantly opposed to “worship bands.” But I think both examples prove a valid point in considering what instruments we can use. Of course the organ is no more pious or appropriate than the piano (or visa versa) and if my only argument against the worship band is the instruments they play then what we end up with is a legalistic overestimation of our personal preferences. But, whatever music we play it must be well tuned, intended for the worship of God alone, and quite frankly with no consideration as to the cultural preferences of the congregants in our churches. This is where I take exception to the worship band; it is part of the seeker friendly movement that seeks to modernize the gospel. It puts a greater emphasis on rhythmic drum beats pulsing through the body, intended to inspire and invoke emotion, then it does on anything to do with worshipping God. Notice in such congregations that they play soft lead-ins at carefully rehearsed times and pick up the tempo to whip the crowd into a frenzy, it makes the worship of God a rock concert, and that, even if they were using violins and harps, would have no place among the people of God. Perhaps I am most in favor of Calvin’s assessment here, “[…] the Psalmist, in order to awaken men who grow languid in God’s praises, bids them lift their eyes towards the heavenly sanctuary. That the majesty of God may be duly reverenced, the Psalmist represents Him as presiding on His throne in the heavens… Though our minds can never take in this immensity, the mere taste of it will deeply affect us. And God will not reject such praises as we offer according to our capacity. I do not insist upon the words in the Hebrew signifying the musical instruments; only let the reader remember that sundry different kinds are here mentioned, which were in use under the legal economy, the more forcibly to teach the children of God that they cannot apply themselves too diligently to the praises of God – as if He would enjoin them strenuously to bring to this service all their powers, and devote themselves wholly to it.” We must prepare our hearts and focus on the Lord, then the instruments and everything else will be tuned to His glory and the worship will be beautiful.

Psalms, Hymns, and Spiritual Songs

Eph. 5:19, Col. 3:16

If the last part of this consideration has been controversial then this is even more so. I lament the fact that it is so but nonetheless this is a point of great contention. The main point of contention is that we are to sing exclusive Psalmody in our churches versus Psalms, hymns, and spiritual songs. The secondary point, that is a necessary part of the consideration and of equal magnitude, is what is that express command referring to in Eph. 5:19, Col. 3:16? Is it different kinds of Psalms only or are they distinct categories of song?

I think it best to answer the latter point first, for in getting an answer to that question we will by default answer the first. None can deny that if these two key verses, Eph. 5:19 and Col. 3:16, be said to refer exclusively to Psalms then we have no warrant to sing anything else and if they refer to other types of songs then a viable argument cannot be leveled to exclude songs simply because they are not Psalms.

To start with I will say that I am less impartial in this specific consideration because I think Scripture is much clearer on the matter. I will also admit that you may find men, probably many of them, that will find a different conclusion than I do; it will be up to you to decide which school of thought has erred. For instance, John Gill is clear as to where he stands in the debate, “By psalms are meant the Psalms of David, and others which compose the book that goes by that name, for other psalms there are none; and by "hymns" we are to understand, not such as are made by good men, without the inspiration of the Spirit of God; since they are placed between psalms and spiritual songs, made by men inspired by the Holy Ghost; and are put upon a level with them, and to be sung along with them, to the edification of churches; but these are only another name for the Book of Psalms, the running title of which may as well be the Book of Hymns, as it is rendered by Ainsworth; and the psalm which our Lord sung with his disciples after the supper, is called an hymn; and so are the psalms in general called hymns… and by "spiritual songs" are meant the same Psalms of David, Asaph and the titles of many of them are songs, and sometimes a psalm and song, and song and psalm, a song of degrees; together with all other Scriptural songs, written by inspired men; and which are called "spiritual", because they are [composed] by the Spirit of God, consist of spiritual matter, and are designed for spiritual edification; and are opposed to all profane, loose, and wanton songs… from whence it seems to be the intention of the apostle, that these should be sung in Gospel churches.” I think it fair to say that Gill’s opinion is, in general, the opinion of the advocates of exclusive psalmody.

But others take it very differently; let us consider their work in this matter:

¨ He does not restrict the word of Christ to these particular departments, but rather intimates that all our communications should be adapted to edification, that even those which tend to hilarity may have no empty savor… “In place of [the wicked’s] obscene, or at least barely modest and decent songs, it becomes you to make use of hymns and songs that sound forth God’s praise.” Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way – that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, while an ode (or spiritual song) contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. JC, Col. 3:16

¨ […] the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David’s psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matters of praise… Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here… the singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for His glory. MH, Eph. 5:19

¨ […] in connection with psalms it is natural to think of the Old Testament Psalter… As to hymns, in the New Testament the word hymn is found only in [Col. 3:16 and Eph. 5:19]. Augustine, in more than one place, states that a hymn has three essentials: it must be sung; it must be praise; it must be to God. According to this definition it would be possible for an Old Testament psalm, sung in praise to God, to also be a hymn… But if Augustine’s definition is correct there are also hymns that do not belong to the Old Testament Psalter; such hymns as the Magnificat (Lu. 1:46-55) and the Benedictus (Lu. 1:68-79). Fragments of other New Testament hymns seem to be embedded in the letters of Paul (Eph. 5:14; Col. 1:15-20; 1 Tim. 3:16, and perhaps others). The word song or ode (in the sense of poem intended to be sung) occurs not only in Eph. 5:19 and Col. 3:16 but also in Rev. 5:9; 14:3, where “the new song” is indicated, and in Rev. 15:3, where the reference is to “the song of Moses, the servant of God, and the song of the Lamb.” These are not Old Testament Psalms… All in all, then, it would seem that when… the apostle uses these three terms, apparently distinguishing them at least to some extent, the term psalms has reference, at least mainly, to the Old Testament Psalter; hymns mainly to the New Testament songs of praise to God or to Christ; and spiritual songs mainly to any other sacred songs dwelling on themes other than direct praise to God or to Christ. William Hendriksen, Col. 3:16

You see now how a more ambiguous comment by Calvin in Ps. 150 is better clarified through further study as in his consideration of Col. 3:16. I will say that in regards to the venerable Matthew Henry there seems to be some logical inconsistency with his definition of psalms being “fitly sung with musical instruments” and his earlier finding that “the New Testament concert, instead of this, is with one mind and one mouth to glorify God.” Under such dueling conclusions it might make it impossible for us to sing the psalms at all. But, that aside, his definitions are wholly consistent with others we have referenced. They are consistent in finding that the instruction given to us by the apostle pertains not to merely various types of psalms but distinct forms of song to be sung as a part of our worship.

When trying to speak to this issue with the advocates of exclusive psalmody I find that far too often they are encumbered with a defensive and disagreeable nature. Of course that is not to be wholly applied to every single person, but it has been my experience just the same. This in and of itself makes me wary. If such people are convinced of their position and the support of that position by the word of God then it is baffling to me why they would have to be so vitriolic to all those who oppose them. If you are right and we are wrong you have no right to burden and attack others over the issue but to approach them with a spirit of meekness and fear that they may be corrected regarding this matter (1 Pet. 3:15). I have seen all hymn writers mercilessly and wrongly called heretics. I have seen the inferred logic leveled that this is the only possible confessional view that one can hold; or, in other words, you are not Reformed if you do not agree with their point of view in the matter. Yet look to the Westminster and other Reformed Confessions and you see no explicit instruction given at all. Certainly it cannot be denied that the Westminster says in 21.5 that we are to sing psalms in worship. But then it cites as a proof text the very verses we have seen explained above by at least one man who would have been very well studied and agreed with by the Westminster Divines in the person of John Calvin; and we see no limitation to exclusive psalmody by him. Nor is the direction given in 21.5 intended to be all encompassing, for the same logic employed here is what Calvin says in regards to Col. 3:16, “He does not restrict the word of Christ to these particular departments.” The Genevan Psalter, under the direction of Calvin, had both psalms and hymns and music included in it. That same Genevan Psalter made its way eventually to Scotland and England where it undoubtedly had an influence on the very men that wrote the Confession. That all said, it seems awfully hard to argue that exclusive psalmody is the only confessional view.

Furthermore, it is apparent that the Reformers were in the habit of using various forms of songs and music as well. Calvin himself seems to have drawn heavily from the Lutherans in making the Genevan Psalter during his time in Strasbourg. More than that, though, we see examples from Zwingli and Luther in using music in worship, in writing and singing hymns in worship, as well as the use of the psalms. Luther found it so important that he makes the emphatic declaration, “After theology, it is to music I give the first place and the highest honor.” In practice Luther saw to it that, “All… take part in worship; and the hymns of the clergy were to be succeeded by those of the people. Accordingly, in translating the psalms, Luther’s object was to adapt them to the singing of the Church.” History of the Reformation, J.H. merle D’Aubigné, pg. 312

Zwingli after being insulted over his use of music by a man named Faber replied, “My dear Faber, you know not what music is. I have, it is true, learned to play on the lute, the violin, and other instruments, and am able by these means to pacify little children; but you of course, are too holy for music. Do you not know that David was a skillful player on the harp, and in this way drove the evil spirit out of Saul…? Ah! If you knew the sound of the heavenly lute, the evil spirit of ambition and avarice by which you are possessed would come out of you also.” History of the Reformation, J.H. merle D’Aubigné, pg. 231

D’Aubigné makes such a high estimation of the hymns and their effects in the period of the Reformation that he says, “The hymns of Luther and of Zwingli play the same part in the German and Swiss Reformation as the psalms in that of France.” History of the Reformation, J.H. merle D’Aubigné, pg. 526

While I don’t doubt that there were legitimate men with an opposing view, it appears in general that only some of the more radical elements of the Reformation intended to end music in worship. A man named Münzer was such a one. Upon getting a following he immediately “abolished all church music and all ceremonies.” He then went on the war path against Luther himself claiming God had directed him to do so. He advocated revolution and sought to overthrow rulers and church leaders alike. History of the Reformation, J.H. merle D’Aubigné, pp. 314-315

So from what we have seen I do not believe in good conscience, departing from a presupposition that we are right no matter what the evidence may show, one can still claim that the Bible, the Confessions, and Church History can bolster any argument in favor of exclusive psalmody. That said, the focus as can be seen in every source I have cited in this matter all agree with one accord, that the focus is always on the heart, that the intent must be to glorify God and to edify His people. I don’t agree with the vicious demeanor before spoken of in this paper, but neither do I advocate others to adopt such a disposition to them. For with all of the sources and study accomplished it is an assured fact that the command doesn’t specify that we must sing all three types of songs and, as Calvin has said before, is merely presenting the opportunities and license to do so; not an express command that all three must be used or we are wrong. In that, those that practice exclusive psalmody are well within their right to do so and honor God through such worship as long as their hearts are yearning to glorify Him; that is the criteria laid out in all of the resources one can find.

Let me ask, why should one side or the other in any of the debates over worship music exclude the other from fellowship? For it is sure that this is not a spiritual essential to calling each other a brother. It is sure, though, that Christ must be our overwhelming focus. In that, there is and must be unity. In that, so much useless and heated debate can be foregone. If the two sides should choose to engage each other in conversation then let it be so, only let it be so to the edification of the other party and the glory of God. Such a drive can truly only lead us to be irenic in our approach. If we find ourselves otherwise, then may the Lord bless us with enough wisdom and discipline to shut our mouths and move along; for at that point pride is our driving force and that cannot, indeed will not, ever be productive. May the Lord give us hearts that truly love Him and our fellow Christians and the drive to serve them both to the utmost of our ability, Amen.