Praise God in His sanctuary.
Worship
I. Its spirit is exultation. Is there gratitude in it? Yes, gratitude of the highest type and degree, and gratitude is an element of joy. Is there admiration in it? Yes, admiration of supreme excellence, and the mind admiring beauty, whether artistic or natural, physical or moral, is the mind in rapture. Is adoration in it? Yes, adoration of the most transcendent order, the adoration of ineffable excellence, and the mind adoring is the mind in ecstasy. Talk not of worship as a means to heaven, it is heaven itself.
II. Its reason is supreme. Praise God--
1. Because of His works.
(1) Creation.
(2) Redemption.
2. Because of His transcendent excellence.
III. Its obligation is universal. (David Thomas, D. D.)
The hallelujah chorus
Throughout the last five psalms we discover no wail of penitence, but a heightening tone of jubilant and adoring praise. The melody swells higher and louder until it reaches its climax in the “doxology” or “hallelujah chorus” of this psalm, where everything that breathes is summoned to join in the grand oratorio! It is a rigging finish to such a splendid collection of spiritual songs. Praise is the poetry of worship--the loftiest mood of the devout soul--the outflow of adoring affection--the rhythmic language of holy joy and loving gratitude.
I. Where the chorus is to be rendered (verse 1). The song and the sanctuary, the chorus and the cathedral, are admirably suited to each other.
II. Why (verse 2). For His “mighty acts” in daily life, according to the “excellent greatness” of His love as Father, compassion as Benefactor, power as Deliverer.
III. How (Psalms 150:3-5). “Whoever despises music,” says Luther, “I am displeased with him, Next to theology, I give a place to music, for thereby all anger is forgotten, the devil is driven away, melancholy, many tribulations, and evil thoughts are expelled. It is the solace of a desponding mind.”
IV. By whom (verse 6). Here the psalmist reaches the climax in his exhortation; he has exhausted language; he can particularize no more; he rushes to the culmination; he demands a universal outburst of adoration; he calls upon all in whom the breath of life is to help swell the “hallelujah chorus!” O what a thrilling crash of melody! what a volume of perfect harmony, when animate and inanimate creation, with all creatures, rising rank upon rank, order above order, species above species, purged from corruption, delivered from all evil, and attuned to the euphony of the skies--when “everything that hath breath,” the consecrated breath Divine--“shall join in one harmonious song, and crown Him Lord of all!” (J. O. Keen, D. D.)
The evolution of praise:
Have you ever noticed the general advance which is presented in the Book of Psalms from the confessions, prayers, and conflicts of the earlier parts of the book to the truly sublime outburst of praise which, in the 150th Psalm, crowns the whole, and leaves us purely praising the Lord in an endless hallelujah? This advance, checked and broken at times, going back and standing still, and then pressing forward again, is a reflection of all Christian life, and is specially to be observed in the life of prayer.
1. As a general rule it is likely that the life of prayer finds its earliest expression in asking God for earthly gifts, deliverances, and helps. But some never pass far beyond this stage. I am in pain; I cry to God to relieve me. I want greatly to succeed at an examination, and I pray about it. My father or mother is ill, and I go to my own room, and, perhaps in a flood of tears, implore Him to make my loved one well. I have, later on, difficulties about money: I pray God to help me in some unexpected way. Definite petition for tangible earthly good is the first step in this “Jacob’s ladder” of prayer.
2. Time passes on, and brings the Strange experience of the soul’s awaking. The thought of spiritual realities surrounding us is borne in with vivid freshness on the heart. I learn that I have sinned, and that God is holy. Judgment to come is a real thing. I must live for ever, and where shall that eternity be passed? “Out of the depths I cry unto the Lord,” and I say, “God be merciful to me, a sinner.” I ask a direct gift, but it is now no earthly blessing that I crave, but life for my sinful soul: “I am a sinner; save me, O Lord; Jesus, Son of David, have mercy on me” (Psalms 32:1-11; Psalms 51:1-19; Psalms 130:1-8.). This is a prayer for every stage. Were it not so, our Lord’s own Prayer would, after a time, in Christian experience, go out of date. Yet here, again, the fact is observed that, as we go forward, these petitions form a smaller proportion of our prayers. There are other things which, to a great extent, come to press more on the soul for utterance.
3. For, thirdly, comes the long period of conflict and of self-discipline, during which our greatest desire is for growth in grace; for the development, under the Holy Spirit’s direction and help, of the life of holiness. This noontide, as it may be called, of the Christian’s day is a time of self-cultivation, of imitation of Christ, of temptation, fall, and rising again; of Christian work; of growing knowledge and experience. “Teach me to do Thy will, O my God; show me the way in which I should walk.” And here, again, the Book of Psalms is a very storehouse of petitions. In the greater part of this book you find an almost endless variety of states of religious life and feeling.
4. Up to this stage prayer for our own selves, our body, soul, and spirit, has filled up most of our interest. But now, as love and sympathy grow--direct results of the grace which has been given through those earlier stages of prayer--we begin to find a habit of intercession developing within us. The family is the limit of our first real intercession. But the circle soon widens. It widens when we come to love our Sunday scholars, our school companions, our near neighbours, our colleagues in work. It widens much when, with a glow of real interest, we first bear before God the names of our enemies. “Father, forgive them: this is intercession indeed. Nothing grows more rapidly than this habit of spiritual intercession; nothing brings us nearer to Christ.
5. And yet, even at this more advanced stage of the life of prayer, the Christian soul, as it rises, must not stand still. As the eternal kingdom is neared, there are heard faint echoes from the heavenly choir, and their song is all a song of praise. The course of prayer has been like the course of the Psalter, and the Psalter ends with hallelujah! “Let everything that hath breath praise the Lord!” (Archdeacon Wynne.)
A psalm study
Psalms 150:1-6 is a Jewish hymn of praise; but it would not be out of place to describe it as the Psalm of Prepositions, seeing it is only by marking those words that we light on the progression of thought.
I. The sphere of praise. “In His sanctuary,” etc.
1. Saints on earth.
2. Angels in heaven.
II. The reason. “For His mighty deeds.” The cross of love will become all the more marvellous if it be viewed as the central picture of a universal spectacle. What a new incentive to praise when the universe of the scientist, that staggers us by its vastness and startles us by its awfulness, is recognized as the sphere also of Divine love; and when the Cross is interpreted as focussing eternal power in its tenderness and pity.
III. The measure and quality. “According to His excellent greatness.” Our praise, to be worthy and acceptable, must be dominated by a due sense of God’s character.
IV. The use of instruments. Any musician, apart altogether from questions of moral qualifications and religious fitness, can “play”: only a worshipper can “praise.” Whether, then, the instrument be an organ or a harp, a violin or a trumpet, it must become a medium between the soul and God.
V. The inclusion of all. “Let every breath you breathe praise the Lord.” Thus rendered, it is not an extensive appeal addressed to the universe, including birds, animals, insects, fish; so much as an intensive appeal addressed to the audience already in mind. The thought is climatic. Breathing, with its double function, is to become symbolic of prayer and praise. By every inspiration we are to take in more than breath, viz. the oxygenized air of the Divine presence; and by every expiration we are to give out more than breath, viz. the thought and feeling of the very soul. A worshipper may say when thinking of the service of praise and his own limitations, “I cannot sing, nor can I play, and speech is inadmissible.” “Granted,” replies the psalmist, “but you can breathe: let that exercise become a medium between you and God. If the vocal and the instrumental be denied you, the inspirational is not.” (H. Elderkin.)
The duty of praising God
I. The motives.
1. Creation.
2. Preservation.
3. Redemption.
II. With what heart and mind we are to perform this service. He that singeth hymns, and psalms, and spiritual songs must make melody in his heart unto the Lord; he must hold faith and a good conscience; he must also have a mind superior to the world and its low enjoyments and cares; for that soul which is chained down to the earth, no praises, no, not the finest harmony in the world, can lift up into heaven.
III. The blessed and salutary effects.
1. The first and immediate effect is, that it serves abundantly to confirm our strength and confidence in God; it fixes the heart upon the contemplation of Him who is the object of our praise, awakens in us a devout attention to heavenly things, increases the powers of the mind, and leaves it serene and pacified in a manner that cannot be expressed.
2. Another effect of it is the same with that which the hosannas of the children produced, who sung and celebrated our Lord when He appeared in the temple at Jerusalem; their hosannas to the Son of David silenced the adversary.
3. The last and most blessed effect of all others which our giving praises to God in this world will have upon us, is, that it will entitle us to praise Him for ever in the next; and nothing but beginning to do it here will make us capable of it hereafter. (W. Jones, M. A.)