Not everyone knows it but Christians have been singing the entire Psalter for a very long time. Before them the people of God of old sang them, those faithful among the Jewish nation whom God called out and set apart for his glory. The psalms thus uniquely bind the saints of both testmaments together, putting on an outward display of unity between us and our fathers, and between the saints living today who sing them faithfully according to the Word and wisdom.
This "binding tie" called unity or catholicity, forms one of the reasons why God commands Christians to sing them. He intends to show the world the unity of the Christian faith in the Church. Understood properly, "psalms, hymns and spiritual (pneumatikoi) songs" triadically refers to the Psalter. The adjective "spiritual" in fact refers to all three items listed. It is not as though Paul wants you singing some songs which are spiritual and others that are fleshly.
This contrast - spirit versus flesh - does not show up in this immediate context. Spirit-produced emphasizes the heavenly origin of what is pondered as over against that which is produced by the traditions of men (see Col. 2, almost the whole chapter). The term "pneumatikos" Paul uses most frequently to describe what we might call "charismatic." The Corinthians are possessed of "spiritual gifts," for instance.
The immediate sense conveyed is that the Spirit performs the operation of what is produced. Paul thus calls that Psalter most common in his day, that of the Septuagint or "Alexandrian" Old Testament, by the names which appear above the Psalms as titles (i.e. "superscripts"). These typically read, "A Psalm of David, a hymn," or else "A Psalm of David, A Song." A reading of the psalmic superscripts clearly shows the reason for Paul's titular summary of the Psalms as "Psalms, hymns and spiritual songs." Paul simply had done what Jews often did - as when Jesus told his disciple to "Ask, seek and knock" (meaning pray) -- he used a triad or three-part expression, one covering a large and representative sample of canonical psalms, to signify the whole Psalter.
In any case, here for the assistance of those most likely to make good use of it, Psalm-singers and those inclined to investigate the controversial issue (when has the Gospel not been controversial, refresh my memory), I have reduced many years of study to a catechism-like format for easy reading and even memorization for the stout-hearted. I have made every effort to keep my answers within the bounds of both Biblical and confessional integrity. The Reformed reader will at times probably recognize fragments and phrases from the presbyterian confessional standards familiar to us. This is no accidental coincidence.
One can benefit from knowing the answers were constructed by comparison with first what the psalms teach about the Psalms, for the songs are highly self-reflective, and then what the rest of the Word teaches of them, and then how the implicates of these teachings affect the major doctrines of the rest of the Bible in terms of strict logic.
For instance, since the psalms call themselves the 'songs of Zion,' this has an immediate logical impact on biblical ecclesiology, teaching that an "ordinary church" from the biblical standpoint is one that only sings psalms. This further follows from the facts that, since nothing else in the Bible bears this unique title, and nothing outside the Bible is worthy of God, only the Psalms are specially the songs of the Church. The biblical logic here is short and sweet as we say.
Doubtless, had Paul the apostle come across a church singing anything else, he would have proceeded to set it back in the apostolic pattern, as he did with the Corithian church on "out-of-order" practices ranging from the abuse of tongues to women and head-coverings. the failure to sing psalms would not render a church "unchurched" but would occasion apostolic reproof, for stunting the growth of the saints and deviating from the dominical model. Hebrews 2 has Christ uttering, "In the presence of the assembly I will sing your praises."
Question is, what did Jesus sing to praise God? Answer: same thing everyone else did, Psalms, and the same thing he taught his disciples to sing (Psalms). In the same context of Hebrews, it says, "he had to be made like his brothers in every respect, except that he was without sin." So what did his brothers sing when they weren't sinning? Same thing they sing now when they aren't sinning. Psalms. If you are beginning to see a pattern here, you do well.
Some take offense at this, the idea that unless you sing psalms you sin. But any deviation from the apostolic pattern is sin. How could it be otherwise? What is sin? Sin is ANY -- there's that word again -- want of conformity unto the law of God, or transgression of it. And remember that the glory of God - worship is central to this notion - forms the heart of Christian ethics. "Whatsover you do, ... do all to the glory of God." So sin in worship is transgression in what is holy, which is far worse than trangression in matters common. If Ananias and Sapphira had lied to their butler, but not to the apostles, they might have lived a much longer life. Likewise, few people went up in smoke like Nadab and Abihu. They transgressed severely in holy matters. Hence the extreme and just punishment. So if the law teaches exclusive psalmody, then any deviation from it is properly -- did I mention -- "necessarily" sin.
The same would be true if those arguing against exclusive psalmody proved correct. If it is not true, then those promoting it claim that God requires what he does not. This would mean that those teaching exlusive psalmody would be commanding more strictly than God, adding to the word of the Lord. This is forbidden.
This shows that neutrality is not possible in this debate (I would add undesirable) and indeed someone is sinning on this or that side of the debate. This is always the case in questions of Christian ethics, however, and should surprise no one. Instead being offended by biblically-based claims the appropriate response is first, careful scrutiny and evaluation (making up your mind in advance of biblical particulars is sin no matter which position you opt for), then refutation of the associated false claims. Often the offense is the first response of a party unwilling to perform due diligence in such matters. Getting offended is easy. Look how many do it. Doing sound theology and logic is not. See how few are doing it.
So we need not waste time asking whether someone is sinning in this matter, we only need know what the Bible teaches, and we know from there who it is that needs reforming at this point. But don't worry, if you don't need reformation here, you still need it in a hundred other places. So don't feel cheated by the opportunity to repent. It hasn't passed you by. Now here is the question and answer format for the psalms I have developed so far.
What are the Psalms?
The Psalms form the divinely-inspired and appointed catechism of the one, holy, catholic, and apostolic Church of the Lord Jesus Christ in song. As such, they uniquely comprise a catalogue of the songs of the Church, called "the songs of Zion" in the Psalter itself. As the word of God, they are also a means of grace. These 150 canonical Psalms God has been pleased to ordain most specially, and these only, for the worshiping of God, and offering of praise in His Church and in the home. Thus are they also called in the Word, "The songs of the Lord." The "Lord's songs" notably go together with the "Lord's Day" (Sunday), the Lord's people, and the "Lord's Supper."
What Do the Psalms Principally Teach?
The Psalms teach wisdom. They uniquely teach every major, and most every lesser, doctrine of all the holy Word, with the Lord Jesus as its focal point. The Bible calls this the "faith of Jesus." For all the law, psalms and prophets speak of Him. But the Psalms specially form "a Bible within the Bible," in order for the saints to learn the whole of the Bible representatively, by learning -- memorizing in song -- only a small part of it. These spiritual psalms, hymns, and songs have a special didactic purpose, namely, to teach the faith of Jesus to the saints of God, that the wisdom of God may dwell richly in the our heart, and bind together the redeemed through One and the same Spirit of Christ.
This "little Bible" feature makes them "federal," or covenantally representative, of the whole Bible, which is the word of God. These are thus properly the songs of the Covenant, called the covenant of grace in the Bible. This follows also from the fact that these are the songs of Zion, the commumity of the redeemed. As such, they principally teach the good news of the Gospel of Jesus Christ, the Lord of glory.
Specifically, this means that they teach that the Lord Jesus Christ must preach and minister on behalf of the Kingdom of God, doing many mighty miracles from His Father, that he first be delivered into the hands of men, to suffer unto death on behalf of his people, and then enter his glory on their behalf, rising, ascending on high, sitting down in victory at the right hand of the Father, to be crowned by the Father Himself -- and decreed in the sight of all heaven -- King over all the nations, with all authority in heaven and on earth. He must reign over them from there with a "rod of iron," blessing or else cursing them, in strict and just accord with all the law of the Lord as he pleases. This will he do until he come again -- with power and great glory -- to be marveled and wondered at in the sight of all nations (saying, "Who is this King of Glory?"), and to judge the living and the dead. And his kingdom will have no end.
This is the Psalter, the divine wisdom, and is called in the Word itself, the faith and Gospel of Jesus, the word of Christ. Praise the Lord, for he is good, his mercy endures forever.
The Psalms thus form a federal framework for learning, and for rightly handling the Word of Truth, which holy, ethical and intellectual framework today we commonly call the "Christian" or "biblical" worldview. This is that system of theology taught in all the Bible (in a more detailed manner), against which in debate there can be no sound answer. For there is no insight, no wisdom, no plan which can succeed against the Lord.
This appointed catechism in song thus rightly sets and attenuates the hearts and minds of the saints to the task of handling well the larger Word of Christ, the canonical Bible, enabling them to understand it where others cannot. Just as it says, "The secret of the Lord is with the righteous." For this reason, Paul the apostle calls the Psalter itself, "the Word of Christ." For it presents the clearest, most insightful, and most comprehensive picture of Christ of any single book in the Older Testament.
This is also why the apostles quote from it more frequently than any other single book in their recorded sermons found in the book of Acts. This pattern they learned from the Lord Himself, who opened to them the Scriptures, showing them all things concerning himself written in all the Law, psalms, and prophets. The apostles self-consciously, and by the power of the Holy Spirit of Jesus, mimicked the Lord Jesus, remaining altogther faithful to all his teaching -- in all their teaching -- all their lives. For God cannot fail, and victory belongs to the Lord. Praise the Lord, for he is good, his mercy endures forever.
What other special features do the Psalms bear?
The Psalms not only enlighten and empower God's people (as no other putative liturgical songs can), but by the special work of the Spirit in their hearts, they show forth visibly that outward and inward catholicity belonging to Christ's Church -- as no other putative liturgical songs can.
The ordained singing of the Psalms by God's people, because it by divine command continues unabated from the days of King David forward as the Church's songs (the songs of Zion) uniquely bind together all God's people of both Testaments and from all manner of places into one VISIBLY and organically unified body of Christ. The Psalms also have precursors, or ancestral texts incorporated into them by King David, which date from the time of Moses, the man of God. This means some of the psalms were sung by God's people earlier than the time of David. Praise the Lord, for he is good, his mercy endures forever.
How are the Psalms a means of grace to God's people?
The Psalms, being the word of Christ, and His holy Gospel, were both immediately inspired by God's most Holy Spirit, and commanded by Him to be sung in His Church. Thus, the Spirit who is the Lord, is most intimately connected with them, represented by them, and is specially with them at all times. For the Lord has exalted His Word above His own Name.
This makes them altogther fit for singing, studying, meditating upon, for rightly framing our prayers to God that we may be heard of God, for holy discussion among the saints, and for teaching and warning every man not only to flee the wrath to come, but also to enlighten their minds in the knowledge of Christ, to call and draw men into the Kingdom of the Son, to impute and impart wisdom to the foolish, to promote the Gospel, glorify Jesus, and vindicate Christ in the sight of all, and also to strenghten the saints in the inner man, for the edifying of the whole body of Christ together as one people, nation, priesthood and family, and to promote the growth and sanctification of the saints unto the final glory and victory which God has foreordained for his people. Praise the Lord, for he is good, his mercy endures forever.
How is the Psalter Sufficient For God's Acceptable Praise in the Lord's Assembly?
The sufficiency of the Psalter for praising God acceptably flows from its several attributes.
First, being the Word of God itself, it carries with it the incommunicable attributes of God, one of which is sufficiency. Just as it is written, "The Law of the Lord is perfect."
Second, the Psalter, being uniquely appointed to this task and called "the Songs of Zion," necessarily then has those attributes adequate to fulfill its task, lest God fail in his unique and exclusive use of it in his work of redeeming and sanctifying his people in this particular, appointed fashion. It is both ludicrous to suppose, and impossible that it might come to pass, that God should fail at anything. He who has begun a good work in us will complete it until the Day of Christ Jesus. Praise the Lord, for he is good, his mercy endures forever.
Third, it (on account of it's special didactic function) being particularly comprehensive and clear to present the gospel of Christ in its entirety to the saints, so much so that Paul calls it the very "word of Christ," and the apostles, making majority use of it in their preaching of the same, it does appear that the Psalter is well able to do all that to which God has appointed it.
Fourth, the special titles and attributes named to the Psalms by the Psalms themselves, from holiness to authority, power and the like, show them uniquely fit and able well to give all that glory to God and grace to His people which their unique appointment suggests and requires.
Fifth, the regulative principle of authority - of the worship and government of the Church of Jesus more particularly -- requires that those songs to be sung in His Church must appear to us in His Word. Given the regulative principle of worship taught throughout the Word, the absence of any holy, extra-psalmic alternative (song), with its text provided to us (as with the Psalms), is therefore adequate reason to regard the Psalter as sufficient by itself for the saints to praise God in His sanctuary acceptably. God commands the saints to sing the psalms, and He commands them to sing nothing else. If he had, that song text would have been provided too. We know this from the Psalter itself.
Sixth, the sufficiency of the Word of God more generally requires this. God commands men to worship Him, and well deserves what he has commanded, for everything good comes only from Him. This means that justice requires that He must in his Word provide all things necessary to acomplish what he requires. For men are not able to add to his Word without incurring a penalty. Therefore, some book or books in the Word sufficiently enable(s) him so to do. The contrary assumption assaults the justice of God, and sufficiency of His Word.
And since the Psalter is the only book which claims to be the songs of Zion, this must be that sufficient catalogue of appointed songs. It is not a question of what we can sing, but what we must. Singing God's praise is not optional, nor is its specified means.
Seventh, the singular Headship of Jesus Christ as High Priest after the Order of Melchizedek and head of His Church requires this. Christ in His Word has set no other song apart for use in His Church, but He specifically names the Psalter the "Songs of Zion." Unless, He personally approve the song, it is not permissable in His House. No other song has so been approved. Therefore those approved, in the Psalter, are enough to succeed in their appointed task. The Lord gives us all that we need, but adds nothing superfluous, since His Word is holy and much that was left out (see John 21) would have been of much benefit to the saints. This shows that, if (or rather since) no other songs are appointed, then these must suffice.
Eighth, God has made it manifest from the holy Scripture that the binding character of the example both of the Lord Christ and his apostles -- that they sang only those songs appointed by God in his assembly from the canonical Word of God -- implies the Sufficiency of the Psalter. For were the Psalter not sufficient it were incumbent on Christ and his followers to show and present clearly to us what else we must sing. And, as we have seen above - these lines of reasoning from Scripture form part of a whole system -- whatever Christ and his apostles show us to sing, either they or some other prophet, must have provided the complete text for it -- else we cannot sing what they did to praise God. For the Lord Jesus said (both in Psalm 22:22 and Hebrews 2) "In the presence of the assembly will I sing your [God's] praises."
Now this is mentioned in Psalm 22. So what ought we to anticipate the Psalmist expects us to believe that Christ sang? Let me put it another way, do you suppose the Lord Jesus ever sang Psalm 22? And when he sang it did he sing, "In the presence of the assembly I will sing your praises?" And when Christ sang this in the presence of the assembly, what was he singing? Psalm 22. So we know that Christ sang psalms in the presence of the assembly. And we do not know whether he sang anything else. And ONLY his KNOWN example is binding (I allow this for the sake of argument as a minimal claim, but regard it as refuted above thoroughly with more proofs easily added). We know what Christ sang, only psalms. That explains one more good reason for Paul to call them, "the word of Christ." The Lord Jesus actually sang and said every one of them verbatim. He was raised on them, singing, "Praise the Lord, for he is good, his mercy endures forever."
This forms an integral part of the salvation of God, for it is Christ's righteousness -- all his righteous acts and sayings -- which God imputes to his people in salvation. Thus, it was necessary that Christ sing the entire psalter, not mere to fulfill his duty before God to behave righteously at all times, but also to do OUR DUTY to behave righteously at all times. What God applies to a man in salvation -- the benefits of redemption purchased by Christ -- come from the life he lived as much as the life he gave up for His people at the cross. And this included exclusive psalm-singing -- the singing of the word of Christ.
So in Hebrews 2 what was Christ singing? Psalms. This teaches us that when the Bible says Jesus and the apostles sang, but doesn't specify what they sang, we are to assume that they sang Psalms. Their preaching shows what can only be called "heavy favoritism" to the Psalms as well. You preach what you know, and you know what you have memorized from singing over and over again.
Nevertheless, the "known" exclusive psalmody of Christ and his apostles (for they followed his example) follows from his example by the force of strict biblical logic from Hebrews 2. Let's all say it together: the Word of Christ is utterly amazing in its unity, clarity, and profundity. You can even sing this: its called Psalm 119, but it may take a while. More can be said in favor of the sufficency of the Psalter for the acceptable praise of the Living God in his Holy habitation. But I regard this as a fair start.
What is the major theme of the Psalms?
The Psalter presents as its central theme the progressive dominion of heaven over the kings of the earth through conflict. Heaven, in the Persons of the Lord Jesus and his saints with Him, overcome the kings of the earth by the preaching of the Gospel and Law of the Lord, and by the power of the Holy Spirit, through the means of grace He has appointed, including the singing of the Psalms themselves. This makes at least some of them "war songs," some of which are called "imprecatory psalms." Praise the Lord, for he is good, his mercy endures forever.
Because God has enemies, and because it is His nature to win (called sovereignty), he must necessarily overcome them, and his saints with Him -- for He is both by nature and divine decree "King of kings, and Lord of lords," just as the Psalms declare. For "the Lord said to my Lord, Sit thou at my right hand til I make thine enemies a footstool for thy feet." Christ, the Blessed Man of Psalm 1, engages the nations in battle (as described in Psalm 2), which battle continues throughout history until the resurrection. Psalm 150, the final psalm, recounts how God and his people eventually gain the victory. Just as it says, "The meek shall inherit the earth."
In the Psalms, where does this battle between good and evil originate?
The battle between heaven and earth begins with heaven ever since the Fall of man, and originates in the sanctuary of God. In the Bible, Heaven comes down to earth most particularly in a special place where God dwells, called at first Eden, then the Ark of Noah, then the tabernacle, then the Ark of the covenant, then the Temple, and finally, in Christ and the Church. Each of these can properly been seen at some point in redemptive history as "the sanctuary," or holy place, of the Lord. This should offer a good head start on understanding the final psalm.
Because the author of any book aims at a particular goal -- the goal for which he is writing - from the moment he sets his pen down he has the end (final chapter) already in mind. Thus, as I have argued from the Word itself elsewhere, one properly begins his study of any book of the Bible by reading backwards. You start at the end to know where chapter one is headed. This is why you use maps, so you know where you're going and won't get lost. But to use a map you first need a destination. So let's start properly, at the end, shall we? For this is where the author of chapters 1 through 149 was going all along. Here is the text with brief commentary [in brackets like this].
1: Praise ye the LORD. Praise God in his sanctuary: praise him in the firmament of his power.
2: Praise him for his mighty acts: praise him according to his excellent greatness.
[The combination of the terms Lord and God together signify the absolute sovereignty of God and harkens back to Genesis, where the Bible often calls him the Lord God. This form of reduplicating the word "praise" emphasizes the term and the author here writes with great enthusiasm for what he invites all God's people -- the whole assembly of Zion -- to do with him also. He is not fulfilling a requirement slavishly, but would probably do it even if it were illegal. The term "firmament" harkens back to the creation account, confirming that this author thinks in terms of Genesis, and we need to be on the look for any other term likely to originate there.
The sanctuary on earth is identified with the abode of the heavens (firmament). Paul, you will recall, refered to the Philippians as "stars." This is consistent all the way through the Bible, as the God of heaven comes down to gain more folllowers, converting them from the domain of the wicked one, whose citizenship is then transfered from earth to heaven. As Paul said to the Philipians, "But our citizenship is in heaven." And that is, of course, where you find the stars. This corporate praise of the Lord God brings power and glory with it, for God dwells in the habitation of the acceptable praise of His people. What star has no glory?
Next [verse two], the Psalmist begins to describe the nature of this praise. God's mighty acts refers unabashedly to His miracle or wonder-working power, which show Him so much greater than his foes that everyone knows they do not stand a chance against Him, as with the Egyptian army which drown in the Sea. Here, excellent means "exceeding" or "extraordinary" with the accent falling on "way beyond anything you've ever seen before." It was a first for the Egyptians too. Since God's mighty acts exceed merely mortal categories, so also must his praise. It must come "accordingly" from heaven, not originating merely with men, else it cannot hope to do justice to what God has done. The mismatch would be like old wineskins and new wine.
3: Praise him with the sound of the trumpet: praise him with the psaltery and harp.
The harp and psalm book go together as a pair throughout the Bible and the elders of revelation have harps and sing. The harp leads the singing of psalms - like as a minister who leads the saints in the singing of the psalms. The trumpet signifies powerful preaching with great effect. The Targum of the psalms -- an ancient aramaic translation of the Hebrew psalms -- refers here to the "harp and lyre" suggesting an instrument pair, which commonly obtained in the ancient land of Israel. Given the context, of the biblical canon, however, I yet maintain the former and not the latter.
4: Praise him with the timbrel and dance: praise him with stringed instruments and organs.
Verses 3-4 begin to describe HOW to do what was previously commanded in the Psalmist's rejoicing. The trumpet very specially signifies the preaching of the gospel outside the church. Solomon had an array of 120 silver trumpets made for use in the temple worship, which seem to coincide with the number who in Acts spoke in tongues and declared the gospel of Jesus in the streets of Jerusalem with each man from a different locale hearing - these are Lukes words (note verse 1 above) "God's mighty acts" in his own language.
This solves the old question how many there were present preaching on Pentecost - 12 or 120 in favor of the larger number. Remember, the fiery temple presence had just fallen on these disciples, showing that the glory-transfer was now complete; the Church was now the sanctuary of God, the New Temple and New Jerusalem coming down out of heaven from God. This does not provide a counterinstance to the phrase in verse 1 "in the sanctuary" just because the sanctuary went outside to preach.
Recall that Paul compared the Corinthians to trumpets, clanging cymbals and the like by way of correction. When they spoke out of turn and abusively they were like the cymbals mentioned.
This shows that all the instruments in the older testament complex signify by their diversity, those redeemed in Christ under the Newer Covenant from every tribe, tongue and nation, and that such instruments were precisely part of the Aaronic-Levitical (and later Davidic - for David's son built the Temple and set the priesthood in order) priestly order done away with as types and shadows mentioned in Hebrews.
The command to use all these could never be obeyed on a practical level anyway since we are today short on zithers. All such instruments commanded were played together in the Temple and were not permitted but commanded. They are likewise not permitted today, because they never were permitted, but only commanded. So if permitted today then they are commanded of all churches everywhere. You can see the large number of them used corporately by Nebuchadnezar (had his own version going) when they clearly stood for all the different people groups under his authority as the text of Daniel goes out of its way to make plain.
The timbrel and dancing form an interesting part of the victory parade common in Israel when the mighty men returned from war. Then the daughters of Jerusalem took up what instruments might fit their hands -- as Miriam did when she sang her now famous inscripturated song -- and went out singing of what God had done -- again God'smighty acts -- to give the soldiers a heroes welcome and celebrate the goodness and power of God. This forms the back drop also to the tragedy of Jephtah's daughter, who vowed rashly before the Lord.
Today this corresponds to the victory psalms where the dancing is SUNG ABOUT not the actual doing of any sort of liturgical dancing; this is why the above verse follows timbrels and dancing with "stringed instruments." We have already seen the "Christians as holy instruments" comparison implied in Daniel and taught by Paul. The Christians ARE the instruments of the assembly, such that calling them "stringed" simply entails the use of one' vocal chords in singing what is commanded. But the emphasis on timbrels and dancing means VICTORY in war. As we have seen, many (one could argue all) the Psalms aim at this overarching theme of the Psalter.]
5: Praise him upon the loud cymbals: praise him upon the high sounding cymbals.
6: Let every thing that hath breath praise the LORD. Praise ye the LORD.
[This phrase is reiterative, emphasizing the LOUDNESS of victorious praise and joy that attends it. These instruments specialized in "attention-getting" as they provided a kind of loud jolt in character with the rest of the song at interval. The Targum psalm reading confirms this, but emphasizes that in the first instance the cymbal sounds alone (the loud cymbals are not accompanied by any other instrument when sounded, while the high-sounding cymbals are. so the second sounding is louder yet than the first.)
This symbolizes what we call fame or honor; again this would suggest ministers who proclaim the gospel in public, vindicating the author of the Gospel. This is not - also once more - out of alignment with the "in the sanctary" phrase in the opening verse.
Verse 6 spills all the beans. The instruments were never the point. They stood for people. We know this from the obvious point that only people, not instruments, actually have breath. And if one challenge that the use of "breath" is only a metaphor, not to be taken literally, but that this still refers to instruments, we counter by challenging just the reverse.
Why not assume the instruments are but a non-literal picture (analogy) for the church - since this psalms open with "in the sanctuary" and "praise." People do not need instruments to praise God. But instruments DO need people so to do. So the more necessary ought to be assumed the point. For this is how biblcal typology always proceeds. The Temple -- The Temple, The Temple! -- is not the people (obviously, since after A.D. 70 the Temple went on "vacation," and yet the Church remains); but the people are the Temple. Wherever, the Lord's people are - two or three gathered in his name -- there He is in their midst. That's what made the Temple special in the first place, God in the midst of it.
Especially is this the case in light of the fact that Daniel and Paul virtually come out and say it, "The folk are the instruments." And Paul says plainly to the Corinthians, "YOU are the temple of the Holy Spirit." If the Christians are the entire kit and kabootle, why not just the instruments themselves also - which were clearly part of the Temple complex. If the greater, then surely the lesser. This is a biblical form of argumentation, and seems unlikely to be refuted in this case in light of Paul's actual and repeated comparison of the Corinthians to instruments shortly thereafter, since local context is king.].
Here are some other relevant features of this psalm which I call, notable characteristics:
1. It has precisely 7 commands to praise the Lord, which signifies universal or catholic, perfect or heavenly praise. The opening chapters (1-3) of the book of Revelation repeatedly use the number 7 this same way. This praise occurs in the entire church, not just a few here and there, and it comes with power, and is attended by mighty acts of God. This would presumably refer primarily to regeneration and conversion because the author clearly has in mind the book of Genesis or new beginnings. "If any man be in Christ he is a new creation, behold the old has passed away and the new has come."
2. The final summary, let "everything that hath breath," repeats the idea of "people as multiple kinds of instruments" included in this new creation: the redeemed from every tribe, tongue and nation. The instruments are the people. And all of them sing the psalms in the assembly, just as did Jesus and the apostles.
3. The text groups together precisely 7 instrument classes or kinds of musical things -- representing again the whole church from every nation. And the power of this praise leads to God's mighty acts and victory for the saints of God. This psalm, the final one, shows that the saints praise God perfectly when they are perfected at the END of human history as we now know it to be. It fits the rest of biblical eschatology as occuring at the beginning -- as the cause of - what we call the Millenium, a time of peace and prosperity on earth with many nations saved, and God clearly showing his power in answering the prayers of the saints -- including the manipulation of weather patterns either bringing or withholding rain as a special providence (this is not accounted miraculous in the later prophetic literature, as it was with Elijah, but is generally considered ordinary as a rule).
The New Testament ascribes the ability to do this to elders in the epistle of James. Apparently this is one aspect of the prophectic ministry now belonging to the Church as a whole which continues, but in a non-miraculous fashion, under the Newer covenant. One can easily witness that today the idoltrous nations of Africa already exhibit this pattern to some extent. It isn't a matter of miracle or no miracle so much from the biblical standpoint, but of national obedience or infidelity, and the predictable results that follow: covenantal blessing or curse.
Surely the prayers of righteous men can still prevail upon the Lord of nations. But let no one think it a greater miracle that a parched nation receive the blessing of heaven in watery form than that men from that nation convert to the Gospel of Christ. Judge for yourselves which is the more parched, the people or the land.
4. verses 1-2 describe God in his sanctuary in terms of power, mighty acts and exceeding greatness. This befits those times when the glory appears and fills the Temple, when God is present and doing miracles among his people, as in the apostolic generation of the early Christian church, but might also refer instead to the miracle of conversion and regeneration on a grand scale. This is consistent with the eschatological views of Johnathan Edwards well rooted in Biblical teaching, as well the clear -- yes I said clear -- central message of the book of Revelation.
This psalm appears to teach the powerful and victorious preaching and psalm-singing of the "trumpets of God" -- most likely the trumpeting martyrs of the book of Revelation raised to life at the book's end -- when God visits his sanctuary with great "power and might" at the *end* of what we now call history. Other psalms, like Psalm 21 describe their going forth in power as well. This power of God visiting his people brings perfected praise in all the church which - as a result of the ministry of these 'trumpets' -- consists of people (saints) from every nation, which greatly glorifies God (brings him honor among the nations). Vindication completed by powerful and victorious preaching of trumpets when God pours out his spirit on his people.
Others might see this as being fulfilled in the apostolic era, which in many ways fits just what we see in the text. This position is quite tenable, but the remainder of the psalms better fit a postmillenial eschatological time of dynamic and extraordinary success of the Gospel of Chris. As with most prophecies of the Bible, it is safer to say for sure only when all the passages have actually been fulfilled.
Finally, this psalm mimicks the Revelation literature in one other respect. It reaches both far into the distant past (Genesis) and into the future. This is typical of literature in the Bible spanning or pointing to a transitional era, when the old order is on the way out, and the new approaches the horizon. Remember too that this fits the actual situation of the Psalmist, as David's reign was followed by Solomon's. The new is cause for celebration and the psalms Targum, reads simply at the end, "Hallelujah!".
Praise the Lord, for he is good, his mercy endures forever.
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