Psalm 96:9

“O worship the Lord in the beauty of holiness!”

The calling of the Gentiles was a very favorite subject with the sweet singer of Israel. It is almost always blended with his sweetest strains. If at any time his soul is inflamed with more than ordinary devotion, it expands itself immediately to the remotest corners of the earth, and anticipates the period when the whole world shall enjoy the privileges which were then confined within the narrow limits of the Jewish nation. Yes rather, when the richer blessings of Messiah’s reign should be diffused with equal liberality over the face of the whole earth.

The Psalm before us had a special reference to the Messiah. It speaks of “a new song” that was to be sung; a song unknown to Moses, who celebrated only a temporal deliverance; and it was to be sung by “the whole earth,” because it was to be commemorative of a spiritual and eternal redemption, wrought out by the Messiah for man.

Let us read a part of this sublime composition, “O sing unto the Lord a new song! sing unto the Lord all the whole earth. Sing unto the Lord; bless his name; show forth his salvation from day to day. Declare his glory among the Heathen, his wonders among all people. Give unto the Lord, O kindreds of the people, give unto the Lord glory and strength. O worship the Lord in the beauty of holiness! fear before him, all the earth. Say among the Heathen that the Lord reigns! verses 1-3, 7, 9, 10.” That it is of the Messiah’s advent and reign that he here speaks, is evident; because he refers, not to anything past, but to events yet future, “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof; let the field be joyful, and all that is therein; then shall all the trees of the forest rejoice before the Lord; for He comes; for he comes to judge (to rule) the earth; he shall judge the world with righteousness, and the people with his truth! verses 11-13.”

This Psalm, together with a part of the 105th, was used by David, when he carried up the ark to Mount Zion, to place it in the Tabernacle, 1 Chronicles 16:7-33; and well was it adapted to that occasion; because the ark was a very eminent type of that adorable “Word, who in due time became flesh, and dwelt among us, John 1:14.” Then, even at the hour when we might have supposed that the interests of his own subjects would have an exclusive possession of his mind, did David contemplate the welfare of the Gentiles, and call on them to “worship the Lord in the beauty of holiness, 1 Chronicles 16:29.”

We shall consider these words as containing:

I. An invitation to the whole Gentile world.

By “the beauty of holiness,” I understand the Sanctuary of the Lord.

As the tabernacle and all its furniture were of the most costly materials and the most exquisite workmanship, so was the temple and all that it contained; and especially everything connected with the holy of holies. But though in this respect it exceeded everything upon earth in “beauty,” there was a far higher reason for its being called by this peculiar name; it was the immediate residence of God, who dwelt there in a bright cloud, the Shechinah, the visible symbol of his presence. The Heaven of heavens was not more holy than that sacred chamber, nor more beauteous; and therefore it might well be called, not beautiful, but “beauty;” not holy, but “holiness” in the abstract, or more forcibly still, “The beauty of holiness,” in comparison with which there was nothing beautiful or holy upon the face of the whole earth.

There David invites the whole Gentile world to come, and “worship the Lord,” the Creator, the Governor, the Savior of the world.

By the Law of Moses, it was forbidden them to enter into any part of the sanctuary. For them an outer court was provided, beyond which they were forbidden, on pain of death, to proceed. But, through the coming of the Messiah, “the partition-wall was to be broken down;” and all, both Jews and Gentiles, were to be incorporated into one body, and to be made partakers of the same privileges, Ephesians 2:14-16. Even the veil of the temple itself was to be rent in twain, Matthew 27:51, and “a new and living way be opened” for every man, Hebrews 10:19-22, to approach for himself the very mercy-seat of the Most High, and to offer there his sacrifices of prayer and praise, and his incense of fervent intercession.

To this does David here invite the Gentile world. Not David himself would have dared to enter into the sanctuary which was then standing; into “the holy place of the tabernacle of the Most High” it would have been at the peril of his life to enter; but he foresaw, that that servile dispensation was in due time to pass away; and that God would then hold out to every man, whether Jew or Gentile, whether bond or free, the golden scepter of his grace, with free permission to make known to him his every request, even to the half, or to the whole, of his kingdom. To the Gentiles therefore he calls, to “turn from their idols to serve the living God,” and to “glorify God with their bodies and their spirits, which are his.”

Let us next consider the words as,

II. A special call to us.

“The beauty of holiness” is yet standing.

The tabernacle and the temple are indeed long since swept away; nor is there in existence a vessel that belonged to either. But, if the symbol of God’s presence is removed, is God himself therefore gone? No; he is here, in this very place, as truly as ever he was in his sanctuary of old. He has said, “Where two or three are gathered together in my name, there am I in the midst of them.” “Lo, I am with you always, even to the end of the world.”

And have we not also a sacrifice with which we may approach him? Yes, we have a sacrifice of infinitely greater value than all the cattle on a thousand hills. “The sacrifice of his dear Son is to him of a sweet-smelling savor;” and the merit of that, every one of us may plead, and plead too with an infallible certainty of acceptance.

What was there in the temple of old which we do not possess? Not anything; not anything which we do not possess to infinitely greater advantage. The Jews had the shadow; we have the substance; and what we enjoy as far excels in beauty and in holiness all that they possessed, as a living body excels a reflection of it in a looking-glass.

Let me, then, call you, as David does, to “worship the Lord in the beauty of holiness”.

“Give unto the Lord the glory due unto his name; bring an offering; come into his courts, verse 8;” and take care that your worship be such as befits his sanctuary. Let a holy reverential awe fill your souls, whenever you draw near to God. Let your confessions be humble; your supplications, fervent; your thanksgivings, devout. Have a special view to the Lord Jesus Christ throughout the whole of the service; and do not think to offer anything to God, or to receive anything from God, but through him, as your all-prevailing Friend and Mediator.

Whether you approach God in your closet, or in the public assembly, watch over your spirit in relation to these things, and presume not to offer unto God the sacrifice of fools. Do not let the consideration of your natural distance from God discourage you.

Remember that the invitation is given to the remotest Gentiles, who are bowing down to the works of their own hands, which can never profit or deliver. To you, therefore, whatever your state is, is the invitation sent; and we are authorised, by God himself, to declare, that of those who come to him in his Son’s name, “not so much as one shall ever be cast out.”

ADDRESS.

1. Make a due improvement of your own privileges.

You cannot but see how highly David and his people were privileged above the benighted heathen; yet were their blessings but a faint shadow of yours; so much more distinct is your knowledge of God, and so much nearer is your access to him. Not any but the High Priest could enter into the Holy of Holies; and he only on one day in the year. But of you, every individual may go to the very throne of the Divine Majesty, and that too every day and every hour of your lives. You are “a kingdom of priests,” and may take the blood of your great sacrifice, and sprinkle it with acceptance on the Mercy-seat of your God. O that you might learn to estimate aright your high privilege, and improve it daily to the everlasting benefit of your souls!

2. Endeavor to extend these privileges to the whole world.

We should not be content to serve our God alone; we should wish him to be honored and enjoyed by every man; and to advance his glory in the world should be an object of our most unwearied attention. Happily for us, there are Societies that have embarked in this blessed work, and through which every individual may contribute to the enlargement of the Redeemer’s kingdom. And view the field, how extended it is! “The field is the world.” Arise, my brethren, to the work that is before you; and if you cannot effect all that you could wish, let it at least be said of you by the heart-searching God, “They have done what they could!”

Charles Simeon