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Commentary on Psalms - Volume 3 - Bible Study Guides

Commentary on Psalms - Volume 3 - Bible Study Guides

Commentary on Psalms - Volume 3 - Bible Study Guides

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Comm <strong>on</strong> <strong>Psalms</strong> (V3)John Calvin1 Sing joyfully to God our strength. This psalm, it is probable, was appointed to be sung <strong>on</strong> thefestival days <strong>on</strong> which the Jews kept their solemn assemblies. In the exordium, there is set forththe order of worship which God had enjoined. They were not to stand deaf and dumb at thetabernacle; for the service of God does not c<strong>on</strong>sist in indolence, nor in cold and empty cerem<strong>on</strong>ies;but they were, by such exercises as are here prescribed, to cherish am<strong>on</strong>g themselves the unity offaith; to make an open professi<strong>on</strong> of their piety; to stir up themselves to c<strong>on</strong>tinual progress therein;to endeavor to join, with <strong>on</strong>e accord, in praising God; and, in short, to c<strong>on</strong>tinue steadfast in thesacred covenant by which God had adopted them to himself.Such having been the use of festival days under the law, we may c<strong>on</strong>clude, that whenever truebelievers assemble together at the present day, the end which they ought to have in view is toemploy themselves in the exercises of religi<strong>on</strong> — to call to their remembrance the benefits whichthey have received from God — to make progress in the knowledge of his word — and to testifythe <strong>on</strong>eness of their faith. Men <strong>on</strong>ly mock God by presenting to him vain and unprofitablecerem<strong>on</strong>ies, unless the doctrine of faith go before, stirring them up to call up<strong>on</strong> God; and unless,also, the remembrance of his benefits furnish matter of praise. Yea, rather it is a profanati<strong>on</strong> of hisname, when people quench the light of divine truth, and satisfy themselves with performing mereoutward service. Accordingly, the faithful are here not <strong>on</strong>ly enjoined to come together to thetabernacle, but are also taught the end for which they are to assemble there, which is, that the freeand gracious covenant which God has made with them may be brought anew to their remembrance,for increasing their faith and piety, that thus the benefits which they have received from him maybe celebrated, and their hearts thereby moved to thanksgiving. With respect to the tabret, harp, andpsaltery, we have formerly observed, and will find it necessary afterwards to repeat the same remark,that the Levites, under the law, were justified in making use of instrumental music in the worshipof God; it having been his will to train his people, while they were as yet tender and like children,by such rudiments, until the coming of Christ. But now when the clear light of the gospel hasdissipated the shadows of the law, and taught us that God is to be served in a simpler form, it wouldbe to act a foolish and mistaken part to imitate that which the prophet enjoined <strong>on</strong>ly up<strong>on</strong> those ofhis own time. From this, it is apparent that the Papists have shown themselves to be very apes intransferring this to themselves. Under the new mo<strong>on</strong>, by the figure synecdoche, is comprehendedall the other high feasts. Sacrifices were daily offered; but the days <strong>on</strong> which the faithful met togetherat the tabernacle, according to the express appointment of the law, are called, by way of eminence,the days of sacrifice.4 For this is a statute to Israel. To give the more effect to the preceding exhortati<strong>on</strong>, it is heretaught that this law or ordinance had been prescribed to God’s ancient people, for the purpose ofratifying the everlasting covenant. And as in covenants there is a mutual agreement between theparties, it is declared that this statute was given to Israel, and that God, in c<strong>on</strong>tracting, reservedthis for himself, as a right to which he was justly entitled.5 He set it for a testim<strong>on</strong>y in Joseph. The Hebrew word , eduth, is by some derived from ,adah, which signifies to adorn; and they translate it the h<strong>on</strong>or or ornament of Joseph. But it rathercomes from the verb , ud, to testify; and the scope of the passage requires that it should be translateda testim<strong>on</strong>y or covenant. Farther, when Joseph is named in particular, there is a reference to thefirst original of the chosen people, when, after the death of Jacob, the twelve tribes weredistinguished. As the sovereignty had not at that time come to the tribe of Judah, and as Reuben187

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