Psalms 33:1-3 - Homiletics

(second sermon.)

Methods of worship.

The forms of temple-worship to which this psalm refers were unsuited to the Christian Church, because the gospel leaves no room for a central holy place on earth. The heavenly sanctuary is open to faith, and the whole world has become like the court of God's temple ( Hebrews 9:8 , Hebrews 9:24 ; John 4:21 , John 4:23 ). But as our reasons for praising God are not less, but infinitely more, than the Old Testament saints knew, so Christian worship should not fall below, but rise above theirs. Here are three characters which it should possess:

I. OUTWARD AS WELL AS SPIRITUAL . All strong emotion seeks and prompts utterance. For grief, because it is often solitary and speechless, God has provided the silent language of tears (sometimes, too, for joy, when too big for words). But the impulse of joy is to shout and sing. Examples: A troop of children when school is over; victors in a race or game; multitude welcoming a sovereign. From the beginning of the gospel, vocal praise, the worship of song, has had a place of honour in the Christian Church ( Ephesians 5:19 ; Colossians 3:16 ; Acts 16:25 ). What would heaven be without it ( Revelation 14:2 ; Revelation 15:3 )? God might have given language without song; voice and hearing without music. Man alone of living creatures can produce music (for the song of birds is not music. That some birds can be taught tunes proves that they can perceive music, but they have no power to produce it). It is one of God's choicest gifts, and its highest use is in his praise.

II. HEARTY AND JOYFUL , "With a loud noise." The word here used is elsewhere translated " shout " ( Numbers 23:21 ). Also used for the sound of the trumpet (comp. Psalms 98:4-6 ). Does the value of our praise, then, depend on its noisings? Is God pleased, or man made devout, by noise and shouting? Certainly not. What these passages teach is heartiness in praise. We should throw our soul as well as our voice into it. Drawling languor, indolent affectation, mumbling negligence, should be utterly banished. To be silent, except from infirmity (as lack of ear or voice), in God's praise, should be held a disgrace. If "do it heartily" ( Colossians 3:23 ) applies to any duty, surely to this.

III. COLLECTIVE AND PUBLIC . When the Apostles Peter and John returned "to their own company," after their noble testimony before the Sanhedrin, we read that "they lifted up their voice to God with one accord" ( Acts 4:24 ). Not "their voices," but "their voice," which must mean either that one spoke for the rest, or that they joined in holy song; for in music many voices become one. Accordingly, what follows may well be regarded as a psalm of praise and prayer, in which one prophet led and the rest joined in chorus. It is a very significant fact, that neither in the Jewish temple nor in ancient heathen temples was there harmony in our sense of the word. The full, rich blending of the four kinds of voice, each in its part, is an art for which the world may thank the Church.

The duty and privilege of praise is one chief lesson of the whole Book of Psalms. It draws to a close, as if with the unrisen sunlight of the new covenant shining on it, with exhortations to universal praise ( Psalms 148:12 ; Psalms 150:6 ). This part of public worship, therefore—praise—as one of the noblest duties and highest privileges of Christians, is the concern of the whole Church; not to be left to a handful of choristers or a specially excellent voice here and there. Preparation intelligently and harmoniously to join in psalmody should be part of Christian education. Hearty, skilful, joyful, sympathetic psalmody is no mean part of our education for heaven.