The Latin Church father was born in North Africa in 354 A.D. And when the spirit of Christ first began to move in his heart, it was often by means of the Psalms. Referring to this particular period in his own life, Augustine proclaims the glory of the Psalms in his confessions using these words. Oh, what Accents spake I unto thee, my God, when I read the songs of David, those faithful songs and sounds of devotion, which allow of no swelling spirit. Oh, what accents did I utter unto thee in those psalms, and how was I by them kindled toward thee and on fire to rehearse them, if possible, through the whole world against the pride of mankind. And yet they are sung through the whole world, nor can any hide himself from thy heat." In another portion of Augustine's Confessions, he specifically calls, quote, David's psalter, the, quote, psalmody of thy church." David's psalter is called by Augustine, the psalmody of thy church, which moved him to tears and moved him to faith. And Augustine's emphasis upon the singing of God's inspired hymns is found in the psalter greatly influenced a French reformer about a thousand years later by the name of John Calvin. who likewise extolled the glory of the inspired Psalms with these words. Listen closely to what Calvin had to say. What is there now to do? It is to have songs, not only honest, but also holy, which will be like spurs to incite us to pray and to praise God and to meditate upon His works in order to love, hear, honor, and glorify him. Moreover, Calvin continues, that which Saint Augustine has said is true, that no one is able to sing things worthy of God except that which he has received from God. And finally, Calvin says, therefore, when we have looked thoroughly and searched here and there, we shall not find better songs nor more fitting for the purpose than the Psalms of David, which the Holy Spirit spoke and made through him. And moreover, when we sing them," notice what he says, "...we are certain that God puts in our mouths these songs as if he himself were singing in us to exalt his glory." We're certain. God puts the very words of God into our mouths to sing of His glory. I believe Calvin lays before us a very helpful principle with regard to the question of whether to sing exclusively psalms or not. Since we are certain of the positive biblical warrant to sing the Psalms. And since we are not certain that we have positive biblical warrant to sing inspired songs in worship, songs like Isaiah 38 or Habakkuk 3, we covered those last Lord's Day, those two passages, you'll recall. Since we are not certain that we have God's warrant to sing those songs due to translational and textual concerns. Therefore, we should limit ourselves to singing from the inspired Psalter, where we have no doubts, where we're absolutely certain that we're walking on firm ground. Follows the principle we find in Romans 14, whatsoever is not of faith is sin. If you cannot worship God with a clear conscience that what you're doing is absolutely warranted by God, then don't do it. And before we move into the New Testament, because that's where we want to spend the next sermons that we'll be addressing with regard to song and worship, there is one more point that I'd like to make very quickly from the Old Testament. And that is that in the Old Testament, in the Psalms themselves, we are expressly commanded to sing Psalms and worship unto the Lord. But no express command is given to us to sing other inspired songs. Turn with me in your Bibles just very quickly as we look at one passage. There are several that would teach the same thing, but we don't need to look each of these up. But Psalm 95.2, which we read earlier in the worship service, Psalm 95.2 says, Let us come before his presence with thanksgiving. Let us shout joyfully to him with psalms. Now there is an objection that is raised about passages of this nature that you find in the psalms primarily that command us to sing psalms. And I'll try to, first of all, give to you that objection and then respond to the objection. And I have to tell you at the outset that this particular objection, as in the case of others, can become quite technical. And I really try hard as I'm preparing to make it as understandable as possible. You may say, well, why don't you just skip over these particular things? They're so technical in nature. Well, because these are the kinds of things that are being said that lead people from singing psalms. And if we do not respond to them using the Word of God, then we're not doing the duty, carrying out the responsibility. to refute those who contradict, even brothers in Christ that we disagree with. And so, bear with me as we go through this. Apply your minds at this point to try and understand the nature of the objection and the biblical response. Passages like the one I just read in Psalm 95, 2, where you find the word Psalms. You need to know that there are, and this is where it becomes somewhat technical, there are four words that are used in the Old Testament, in the Hebrew, that are translated into English as Psalms. Four different Hebrew words. Zemra, Zemir, These may sound close. The third one, mizmor, and the last one, tehalah. Tehalah. Now, the objection that is raised is simply this, that mizmor is a word that is used specifically and only of the Psalms that we find within the Psalter, the 150 Psalms. In fact, it is used exclusively in the superscriptions that you find to the Psalms. The Psalm of David, Mizmor of David, is what that would be in Hebrew. Whereas the other three terms that are used for Psalms, Zemra, Zemir, and Tefilah, are noted that they are used not only within the Psalms, but they are used outside of the Psalter as well. So that the commands, when you find them, as in Psalm 95, 2, that we are commanded to sing psalms to the Lord, you will not find one time, so the objection is raised, you will not find one time where you are commanded to sing mizmor. But you're always commanded to sing either Zemra, Zemir, or Tehillah. And so the objection is, that's a more broad term used for Psalms, since you will find the term outside the Psalter. Therefore, the command that you find in the Psalter to sing Psalms should not be limited to the songs we find in the Psalter. That's the nature of the objection. And let me simply respond by saying, though it is true that we never find an explicit command to sing Mizmor in the Old Testament, but do find commands to sing Zemra, Zemir, and Tehoa, I don't believe we can conclude that we are commanded, therefore, to sing songs outside of the Psalter. And let me give you about four reasons why. First of all, I don't believe we can conclude that we're to sing the songs outside of the psalter, because beginning with David, a new order of song in worship was introduced. Just as David introduced a new order of instruments into worship, so he introduced a new order of song into worship as well. Therefore, any songs that are referred to as Zemra, Zemir, or Tehillah that occur before David and his institution of this new psalmody into the Church of God have been superseded by David's new order to sing the psalms that we find in the Psalter. For example, you'll find the word Zemir used in Judges 5.3. That's actually the verbal form, zamir, not the nominal form. In Judges 5.3, you will find the noun form zamir used in Job 35.10. But as I said, whatever you find prior to David, you can say that David's new order supersedes. Just as when Christ institutes his new order, so what he institutes supersedes what happened previously. David is a type of Jesus Christ, instituting new things into worship, doing away with old things. Well, what about the references to Zimrah, Zamir, and Tehillah outside of the Psalter, but references which occur after David? Because there are a few of those that occur after David. What do we do with those? For example, if you want just a A couple examples of how these words are used outside of the Psalter. In Isaiah 12, 5. Isaiah 12, 5. Sing to the Lord, for he has done excellent things. This is known in all the earth. There, the word that you find is the verb, the imperative, zamir, which means to sing psalms. Sing psalms to the Lord, but here it occurs outside of the Psalter. Another example is Isaiah 24.16. Isaiah 24.16. where we find these words. From the ends of the earth we have heard songs, even glory to the righteous, but I said, I am ruined, ruined, woe to me. The treacherous dealers have dealt treacherously. Indeed, the treacherous dealers have dealt very treacherously. Here we find a reference to songs from the ends of the earth. The word used there is zamir, songs, sing songs. Again, in Isaiah 51.3, the word zimrah is used. For the Lord will comfort Zion, he will comfort all her waste places, he will make her wilderness like Eden and her desert like the garden of the Lord. Joy and gladness will be found in it. Thanksgiving and the voice of zimrah, melody, psalm, will be found in her. And finally, one last example. Again, Zimrah used in Amos 5.23. Amos 5.23. God is telling his people in verse 21, I hate, I despise your feast days, and I do not save your sacred assemblies. Though you offer me burnt offerings and your grain offerings, I will not accept them, nor will I regard your fattened piece offerings. Now notice, take away from me the noise of your zemra, your songs, for I will not hear the melody of your stringed instruments, but let justice run down like water and righteousness like a mighty stream. God is saying in that passage, though you go through the right forms, Though you conduct your feast days, though you bring your offerings and your sacrifices to me, you sing your songs and use the right instruments, I don't want any part of it until you have a heart for me and you're doing what God commands you to do with regard to righteousness and justice and mercy." And so this word, zemra, is used again in Amos 5.23 in the context of worship. Well, let me simply say that none of these references that are used outside of the Psalter that we have read, nor any others that there might be found. This is just a brief glance. There's not too many others that are used, but this is a brief glance at the way in which they are used. None of them necessarily would forbid exclusively singing the Psalms. None of them. Therefore, to conclude that these passages mean singing something other than the Psalter is simply, in my judgment, a false assumption. Based on everything else that we have seen, the command that we have seen in God's word, the explicit command to sing psalms unto him, the authorized example throughout, beginning with David, to the end of the Old Testament period, In each and every revival, they sang the Psalms of David, and then the good and necessary inference of the placement of an inspired hymnal into the Bible. It seems to me that there is the weight of the evidence. The second response that I would make is simply this. The entire book of Psalms is entitled Tehillim, the title for the book of Psalms. In Hebrew, as you look up the title, it's not Mizmor, even though Mizmor is used 50-some times in the superscriptions of the Psalms. The title of the Psalms is Tehillim. All of them are called Tehillim or Tehillah. Thirdly, David himself is called the sweet psalmist, or the sweet psalm writer of Israel, you'll recall. The sweet zamir writer of Israel. All of David's psalms are called zamir. Not mizmor, but zamir. And finally, when the Old Testament was translated from Hebrew into Greek in the Greek Septuagint, about 200 B.C., those Hebrew scholars who undertook the task of translation did not make any rigid distinction between the words mizmor, zemra, or zemir, but rather translated all three words in Hebrew into Greek using one word, psalmos, psalm. All three Hebrew terms are translated into Greek using the one Hebrew or the one Greek term, psalmos. Those who were much closer to the Hebrew and the Greek of that time therefore did not see the kind of distinction some want to make today between mismore Zemir, Zemra, and Tehillah. Thus the command, dear ones, to sing psalms, I believe, is still a command to sing the psalms of the inspired Psalter. The mere possibility, let me just say this as I conclude on this point, the mere possibility that Zimran, Zemir, or Tehillah may or might refer to singing psalms outside the inspired hymn book, the inspired Psalter, is not sufficient to overcome the explicit positive commands, the authorized examples, and the good and necessary inference from the presence of the Psalter in the Old Testament. Possibilities in worship Write this down, if you would. Possibilities in worship should never have more weight than certainties. Possibilities in worship must never have more weight than the certainties. Moving now to the second part of the sermon, I'd like to give to you just very, very quickly a brief overview of the intertestamental period between Malachi and Matthew as to what was occurring in the synagogue worship. Because you see what we're doing here is laying a foundation. What was done in the Old Testament was continued through the intertestamental period with regard to the singing of the Psalms So that when we come to the life of Christ, we understand that that was the nature of the song that was being used in the synagogues that Jesus himself attended. So as we come to the intertestamental period between the Old Testament and the New Testament, there appears to be universal agreement amongst biblical scholars that exclusive psalm singing was the practice of the temple and synagogue worship. Listen to the evidence cited by the following scholars. The notable church historian Philip Schaaf points out, quote, The church inherited the Psalter from the synagogue. He says in another place that the Psalms of the Old Testament, quote, passed immediately from the temple and the synagogue into the Christian church. The Lord himself inaugurated psalmody into the new covenant at the institution of the Holy Supper. Now, Philip Schoff is not one who believes in exclusive psalmody, but he knows as a good historian to relate what was actually occurring is what he's called to do. Another person who is not an exclusive psalmist, Professor Robert Gundry notes that the typical synagogue service consisted of several acts of worship, including the singing of psalms. The singing of psalms. Dr. William Smith of the University of London, to my knowledge, who is not either an exclusive psalmist, declares, quote, The synagogue use of psalms Listen to his quote now. The synagogue use of Psalms answered to that which appears to have prevailed in the church of the first three centuries. And finally, Dr. Benny, who I believe does practice and did practice and believe in exclusive psalmody, who wrote a classic work on the history of the Psalms, makes this observation concerning the influence of the synagogue upon the early church when he says, Since, as we shall afterwards show, the worship of the Apostolic Church was modeled after the worship of the synagogue, we are warranted to conclude that it was the custom of the early Christians also to chant the Psalms to some simple melody." Thus we see, dear ones, from an unbroken strand from Old Testament temple worship, to synagogue worship, to the New Covenant. And so now, let us consider, finally, the content of the songs that are sung in the New Testament. And we'll be spending the remaining time in our sermons on the New Testament, and we'll be addressing today the Lord's authorized example when he introduced psalmody at the time of the Lord's Supper into the Christian Church. You'll find that text in Matthew 26.30. Matthew 26.30. You can turn there and hold your place. But I'd like to make one observation before we look at the authorized example of Christ himself. I've heard many declare that there was an amazing outburst of new songs for worship displayed at the birth of Christ. However, to be quite honest, I have not been able to find all of these new worship songs in the Scripture. I have heard of Mary's song in Luke 1.46 and following, but when I look up and read the passage, the text says, and Mary said, not and Mary sung. I've heard of Zachariah's song in Luke 1.67 and following, and yet I read as I look the passage up, Now his father Zacharias was filled with the Holy Spirit and prophesied saying, not singing, prophesied saying. Then there's the song of the heavenly hosts of angels. which we find in Luke 2, verses 13-14. But what, again, does the text say there? And suddenly there was with the angel a multitude of the heavenly host praising God and singing. Not praising God and singing. And finally, you have heard and I have heard of the Song of Simeon in Luke 2, 28 and following, which is used to illustrate the breaking forth of new songs for worship. But again, that's not what God's Word calls it, a song. For we find in Luke 2, 28, He, that is Simeon, took Him, that is Christ, up in His arms and blessed God and said, not and sung. How can such passages be used to support the singing of songs outside the Psalter when there is not one shred of indication or evidence from the text that they were ever sung in the first place? This is hardly positive warrant for singing songs outside of the Psalter. And now I'd like for you to draw your attention, focus your attention to the authorized example of the King of the Church in Matthew 26.30. If there's any example we should be following, it certainly should be the Lord's example. You'll recall the setting in which he sung this hymn that we find in Matthew 26.30. It simply says there, and when they had sung a hymn, they went out to the Mount of Olives. It was on the occasion of his last supper with his disciples just before he was to undergo a bitter baptism of unparalleled suffering, rejected, despised and cursed by men, even by his own disciples. Not simply put to death as a criminal, which was bad enough, but put to death by immense torture, ridicule, mocking, And finally, upon receiving the undiluted wrath of a holy God, he cried out, My God, my God, why hast thou forsaken me? In light of all that he was about to suffer for his loved ones, he brings the old covenant to a close by celebrating the Passover, which pointed forward to his substitutionary death. And he inaugurates the New Covenant by celebrating the Lord's Supper, which points backwards to his substitutionary death. The bread signifies his body broken for us. The cup of wine signifies the New Covenant in his blood, which was shed for many for the remission of all of their sins. But carefully note, dear ones, that the Holy Spirit includes one other act that occurred in that worship service. They sung a hymn. They sung a hymn. And notice when they sung it. They sung that hymn after. the celebration of the Lord's Supper after the inauguration, the institution of that particular feast and meal that points to the New Covenant. Now it's universally acknowledged by biblical scholars from all backgrounds that the hymn sung on that occasion was the Great Hallel, Psalm 113 through Psalm 118. This was the song that was always sung by the Jews at the conclusion of the Passover meal. But here we find it sung at the conclusion of the Lord's Supper. It was known as the Great Hallel because Psalm 113 begins with, Hallelujah! Praise the Lord! But now, our Lord leads his disciples in singing the great Hallel at the conclusion of the Lord's Supper as a new covenant ordinance. No longer simply as an old covenant ordinance, but now as a new covenant ordinance, instituted by Christ himself, thereby invoking, by his own authoritative example, psalm singing from the inspired Psalter Now, why did the Lord sing the Great Hallel? Why did He sing Psalm 113 through Psalm 118? Well, we know it can't simply be because it was the tradition to do so. We know our Lord's attitude towards simply mere tradition. We know his scathing remarks against those who practice the traditions of men rather than obeying the commandments of God. He said in Mark 7, you worship me in vain, teaching as doctrine the commandments of men. Jesus did not sing Psalm 113 through Psalm 118 because it was merely the traditional thing to do. He sang it. He sang the Psalms because it was the commandment of God. Christ did not operate on the tradition of the elders. No, it's because the reason for his singing The great halal was because one of the things predicted of Christ in the Old Testament was that he would sing with his church. He would sing in the midst of his congregation. Turn with me to one of those psalms that speaks so undeniably of the ministry of Christ, Psalm 22. Psalm 22. When you begin to weave these passages together, you find how trustworthy the Word of God is, dear ones. How it is knit together by the Holy Spirit. It builds our confidence that God is the one who has inspired this book. It's not the product of mere men. Psalm 22. Notice how very clearly this is a psalm that speaks of the ministry of Christ. Verse 1, my God, my God, why have you forsaken me? Christ uttered that from the cross. Verses 6-8, or verse 7-8, all those who see me laugh me to scorn. They shoot out the lip. They shake their head saying, he trusted in the Lord, let him rescue him. Let him deliver him, since he delights in him. Words spoken by those as Christ hung upon the cross. Verse 12. Many bulls have surrounded me. Strong bulls of Bashan have encircled me. They gape at me with their mouths as a raging and roaring lion. Verse 14 and 15. I am poured out like water and all my bones are out of joint. My heart is like wax. It is melted within me. My strength is dried up like a potsherd and my tongue clings to my jaws. You have brought me to the dust of death. Verses 16 through 18, for dogs have surrounded me. The assembly of the wicked has enclosed me. They pierced my hands and my feet. I can count all my bones. They look and stare at me. They divide my garments among them and for my clothing, they cast lots. Then verse 31. I'll read verse 30 and 31. A posterity shall serve him and will be recounted of the Lord to the next generation. They will come and declare his righteousness to a people who will be born that he has done this. Literally in Hebrew, that it is finished. It is finished. The works of the Lord are finished. Now, in the midst of what I've read, you find Psalm 22, verse 22. Verse 22. I will declare your name to my brethren in the midst of the congregation. I will praise you. A prophecy here given of the Lord Jesus singing in the midst with his brethren. Singing, praise. Now, this word, praise, that's used here in Psalm 22, 22, is the verbal form, hallel. In other words, the word translated in verse 22, I will praise you, I will hallel you, I will... that is actually the word from which is derived tehillah, Him. Tehillim is the title of the Psalms. So the verbal form, Hallel, is used here. I will sing hymns unto you, is what this says. Again, what must we assume? I think that the hymns of which here David speaks, the human author, what hymns did he sing in the congregation of his people? We know of no other hymns that he sang than the Psalms that we find in the Psalter. And then in verse 25, We find David saying, My praise shall be of you in the great congregation. I will pay my vows before those who fear him. My praise. That's the word Tehillah. My hymn shall be of you. One of the Tehillah or hymns of the Tehillim, the Psalter. Now, this prophecy concerning Christ that we find in Psalm 22, we've already read, noted that it is mentioned again in Hebrews chapter 2. So if you'll turn there very quickly with me. Hebrews chapter 2. This prophecy concerning Christ is fulfilled, noted as fulfilled, by the writer of the letter to the Hebrews, Hebrews 2.12, where we read, I will declare your name to my brethren. In the midst of the congregation, I will sing praise to you. Quite literally, I will sing a hymn to you. The Greek verb, hymneo, I will sing a hymn to you. As we've already noted, what hymn Did David sing only the Psalms, only the ones that he had written? As we come to the New Testament, the word humneo, which means to sing a hymn, is the word that is used here. Therefore, this particular prophecy that we find fulfilled in the New Testament, that's quoted here, indicates as well that it was a hymn that we find in the Tehillim, the Psalter. the inspired Psalter. He says, I will sing a hymn to you in the midst of the congregation. I will declare your name to my brethren. See, what is in view here is the incarnation. Christ became like one of us. That's why he can call us his brethren. He was made, it says in verse 14, He partook of flesh and blood so He could identify with us, so that He could bear our cares, so that He could bear our sins. And He sung a hymn to the Lord in the presence and in the congregation of His disciples and of His people. Now, dear ones, the only time there is a reference to Christ, think about it, the only time that there's a reference to Christ singing a hymn at all, anywhere, in the gospel accounts, is in Matthew 26.30. The prophecy was fulfilled. He sang a hymn, one of the Tehillim, to God. Now, this is truly amazing, if you think about it. Christ is about to die and be raised and ascend into heaven, and He, the King of the Church, who could have introduced at this particular point in time a new song with new words to point to what He was going to accomplish for His people. Certainly Christ was capable of giving an inspired song at this particular occasion when the new covenant was introduced. And yet He does not do so. He appeals rather to the Psalms of David. And not only was it true of Christ that He did not introduce a new psalmody, that He did not introduce new songs for worship with new words, neither did any of the apostles, the inspired apostles. We don't find any sweet psalmist of the church in the New Covenant. Simply what we find is Christ, and as we will see, the apostles singing the psalms of the sweet psalmist of Israel. This leads me to my last point. Do you know why there's no sweet psalmist in the New Testament Church? Because ultimately, the sweet psalmist of Israel is not David. Rather, the sweet psalmist of Israel is the Lord Jesus Christ. Christ himself, dear ones, wrote the Psalms to sing in worship. Christ himself was the sweet psalmist of Israel. That's why they're still appropriate and beneficial and warranted and authorized by God for us to sing in worship to Christ today. Christ inspired them. First Peter, chapter 1, verse 11, beginning with verse 10. Of this salvation the prophets have inquired and searched diligently who prophesied of the grace that would come to you. Searching what or what manner of time, the Spirit of Christ who was in them was indicating when he testified beforehand the sufferings of Christ and the glories that would follow." The Spirit of Christ was in David, in Asaph, in Heman, and Jethethon. and all the others whose psalms are in the Tehillim. Not only that, but the Lord Jesus said in Luke 24, verse 44, when He appeared to the disciples, He said to them, These are the words which I spoke to you while I was still with you. that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning me." And he opened their understanding that they might comprehend the Scriptures, that they might see Christ throughout even the Psalter. See, it's a misnomer to say messianic psalms, as if certain psalms are messianic and others are not messianic. The entire Psalter, dear ones, is messianic. The entire Psalter points to Jesus Christ. They are his psalms, and Christ, dear ones, truly sings his psalms with his people. In our worship of God each Lord's Day, Christ sings with his people in the midst of his congregation. He sings with us as well. Christ, in his glorious work for his people, fills each of the Psalms, dear ones. All those Psalms that speak of man's sin and transgression, of God's law, you can think of some of them, we'll look at one. But all of those Psalms which speak of how sinful man is, yet speak of Christ. And you say, wait a minute, aren't we bordering? How will we cross the line now becoming heretical? Speaking of Christ being sinful. Well, when we read, for example, in Psalm 22, Psalm 22. Verse. Six. But I am a worm and no man. a reproach of men and despised of the people. I am a worm. How does that relate to Christ? It speaks of Christ, dear ones. For he made him who knew no sin to become sin for us, that we might become the righteousness of God in him. That is why, as you sing Psalm 22 of the work of Jesus Christ, dear ones, You are assured of His union with you. You are assured, as we will see in just a second, of your union with Him as well. But I first want you to see His union with you. He has identified with you. He has become like you. And the Psalms are filled with references that He knows, therefore, what you are going through. He knows your hardships and the troubles and the trials that you have. He knows the pain and the suffering. He knows it far better than you will ever comprehend. No one has suffered as Christ suffered. And that's the glory of the Psalter. As we sing those glorious Psalms, we see Christ's union with us, his people, what Christ became, what he gave up, that He might save us and deliver us, all because He loved us. But on the other side of this wondrous coin, as it were, is the glorious union between Christ and His people, where not only is Christ joined to us and united with us, but we are united to Jesus Christ as well. We are united to Him and partakers of His righteousness. We are united in His death, in His burial, in His resurrection, in His ascension, in His rule and reign in heaven, and even in His priesthood. We are a holy priesthood. We are in union with Jesus Christ. You see, by Christ being joined to us, He took upon us, or took upon Himself, all of our infirmities and all of our sins were laid to his account. But in us being joined and united to him, we receive all the glories of his righteousness and all that he purchased for us. And that as well, whenever you read in the Psalter passages that speak of his death, that speak of his resurrection, turn with me to Psalm 118. Psalm 118. This is the final psalm that was sung the night in which the Lord was betrayed. The final psalm of the great Hallel. And notice some of the verses in which we have been joined to Christ. And we can claim marvelous victory in Christ, whatever we're going through. Verse 6, the Lord is on my side. I will not fear. What can man do to me? You're united to Christ. Did man overcome Jesus Christ? Was he defeated? No. What can man do to me? You're joined to Christ. Notice again in verse 10, all nations surrounded me. But in the name of the Lord, I will destroy them. I'll destroy them all. All the nations rose up against me. But in the name of the Lord, because I am joined and united to Christ, I will overcome them. You're not a victim, as I pointed out before, dear ones. You are victors through Christ. Again, notice verse 17, I shall not die, but live and declare the works of the Lord. That's true of you because you are united to Jesus Christ. You will be raised from the dead, even as Jesus Christ was raised from the dead. Verses 19 and following open to me the gates of righteousness. I will go through them. I will praise the Lord. This is the gate of the Lord through which the righteous shall enter. I will praise you for you have answered me and have become my salvation." Do you have to fear, wonder, be in doubt whether the gates of heaven, the gates of righteousness will be open to you? Can you have assurance right now that the gates of righteousness are open to you as God's people? Absolutely, because you are united to Jesus Christ. You're in union with him. This passage speaks of Christ, but it also speaks of you, his people, because you've been joined to him. And all that he has, all that he's become is yours. And then finally, in verse 22, the stone which the builders rejected has become the chief cornerstone. That is, that speaks of Christ's death and his resurrection. He was rejected. But he became the chief cornerstone. We died with Christ. We were raised with Christ. This was the Lord's doing. It is marvelous in our eyes. This is the day which the Lord has made. We will rejoice and be glad in it. Verse 25 Save now, I pray, O Lord. O Lord, I pray, send now prosperity. Blessed is he who comes in the name of the Lord. And dear ones, you are blessed as well. As Christ rode into Jerusalem, you share in his rule, in his kingship. You rule with him. You've been seated in the heavenlies, the scripture tells us in Ephesians chapter 2. God is the Lord, verse 27, and has given us light. Bind the sacrifice with cords to the horns of the altar. You are my God and I will praise you. You are my God and I will exalt you. even as Christ died for his people. So again, I mention, I emphasize, we died with him. Logos of the Lord Jesus Christ, in the Psalms you sing of the unfathomable deaths of Christ's love for you as he descended to earth to suffer the torments of hell. But you also sing of the inestimable heights of Christ's love for you as he ascended to heaven to rule and reign over all his enemies. Hebrews chapter 2, which we read earlier, speaks of Christ coming down in order that he, it says in verse 17 and 18, might be made like his brethren, that he might be a faithful high priest in things pertaining to God, Verse 18, for in that he himself has suffered being tempted, he is able to aid those who are tempted. You never have to ask the question, God, do you really understand what I'm going through? And the Psalms so clearly depict that. God understands. Because it speaks of Christ's suffering on behalf of his people. The glory, dear ones, and the beauty of the Psalms is not in the style of poetry or the form of words. The unexcelled glory of singing the Psalms is found in what they say concerning your unbreakable union with Christ and His union with you. Christ sang the Psalms because He was identified with His people. We sing the Psalms because we have been identified with Christ. So, dear ones, Let Christ sing. Let Him sing through your singing. Let Him sing with your knowledge and your conviction that the Psalms speak of Him who loved us and gave Himself for us. Let's pray. Our Father, We praise You and thank You for the wonders and the glories of Your Word, the Word we read and the Word we sing. We thank You, Lord God, how You encourage us by sending us Your Spirit to illuminate our understanding, to understand and know more accurately what Your Word is saying. O God, I pray that You would bless Your people this day. for the knowledge of what you teach in the Psalms concerning our union with Christ and Christ's union with us. And that as we sing them in the future, as we read them, even as we sing them at the conclusion of our service today, we will sing them with a new knowledge and understanding of what Christ has done for us and how he has identified with us and lifted us into heaven itself. We pray these things in Christ's name. Amen. This Reformation audio track is a production of Stillwaters Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes, and videos at great discounts is on the web at www.swrb.com. We can also be reached by email at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T6L, 3T5. You may also request a free printed catalog. And remember that John Kelvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.