If you will, turn to Psalm 96. We are continuing our studies in the Psalms. In this part of the series, our purpose is more to learn how to read the Psalms, more than just to expound them. I’ll be doing that on Sunday mornings, I think, beginning in January. But in the midst of this learning how to read, we’ll take some expositions as well. This evening, some of that, but we want to start with Psalm 96 and look at these “enthronement Psalms,” as they are called in this section of the Psalter. More about that in a minute.
We have seen that there are different genres of psalms. There are praise psalms, lament psalms, psalms of grateful praise, and so on. And many of them have their standard markers—how to recognize those kinds of psalms. The praise psalms, we saw, have the typical call to praise at the beginning, followed by a cause or a reason for praise. Now we’ll see in this psalm that that pattern is actually repeated, and it alternates through the psalm. So tonight: The Lord Is King, Psalm 96.
Oh, sing to the Lord a new song. Sing to the Lord, all the earth. Sing to the Lord, bless his name, tell of his salvation day to day. Declare his glory among the nations, his marvelous works among all the peoples. For great is the Lord and greatly to be praised. He is to be feared above all gods. For all the gods of the peoples are worthless idols, but the Lord made the heavens. Splendor and majesty are before him. Strength and beauty are in his sanctuary.
Ascribe to the Lord, O families of the peoples. Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due His name. Bring an offering and come into His courts. Worship the Lord in the splendor of holiness. Tremble before Him, all the earth. Say among the nations, “The Lord reigns. Yes, the world is established. It shall never be moved. He will judge the peoples with equity.”
Let the heavens be glad and let the earth rejoice. Let the sea roar and all that fills it. Let the field exult and everything in it. Then shall all the trees of the forest sing for joy before the Lord, for he comes. For he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness.
Let’s bow for prayer. Our Father, these Psalms have been and remain such a wonderful blessing to your people over the centuries, and they are to us. We pray that you’ll give us a greater understanding of them and how to read them, and tonight in particular, give us an appreciation for this wonderful theme that we find in the Psalter: that our God reigns and will reign forever. We pray that you’ll encourage us with it, in Jesus’ name, amen.
Enthronement Psalms
This portion of the Psalter is—remember we have seen that there are five books of the Psalter. Book three ends with Psalm 89, and then book four begins with Psalm 90. In this early part of book four, we have a number of Psalms that focus on God’s reign—”the Lord reigns.” In fact, that expression, “the Lord reigns,” or “the Lord is king,” occurs through many of these Psalms. Because of some influential studies that have been done in the past, these have been labeled “enthronement Psalms,” because of the emphasis on the fact that God is king.
The characteristic exclamation in all of these is that expression that we find here in verse 10: “the Lord reigns.” If you want to look back at Psalm 93, you’ll see it again. Verse one: “The Lord reigns. He is robed in majesty.” Psalm 96, verse 10, that we have read: “Say among the nations, ‘The Lord reigns.'” Psalm 97, verse one: “The Lord reigns, let the earth rejoice.” Psalm 99: “The Lord reigns, let the peoples tremble.” Psalm 95 is similar: “For the Lord is great and a great king above all gods.”
So the emphasis in these Psalms—they’ve obviously been grouped together by the editor, the one who finally collected the Psalms. There’s a tradition, by the way, that that was Ezra, but that’s one of the strong traditions. Anyway, it’s clear in many respects how the groups of Psalms were put together. This is one that’s pretty clear that way, that they were gathered around this theme: the Lord reigns. And so these Psalms together call the nations and all the world to confess the Lord’s universal kingship, that he reigns over all.
Interestingly, you might be interested to know, Psalm 100—the famous psalm, “Make a joyful noise to the Lord, all the earth; serve the Lord with gladness; come into his presence with singing”—this psalm is often referred to in the literature as the doxology of these enthronement Psalms. So these enthronement Psalms call the world to worship the Lord who reigns over all and to acknowledge his universal kingship. And then as the capstone to them, Psalm 100 comes with its call to make a joyful noise to the Lord and for all of the earth to come into his presence and acknowledge his lordship and bow before him with joy.
Now these are called enthronement psalms, and there’s a sense in which that’s good and a sense in which it’s bad. The reason they are called enthronement psalms immediately goes back to some work that was done a hundred years ago by some critical scholars. They likened this to some enthronement ceremonies of the pagan nations surrounding Israel. Every fall they would have a festivity and acknowledge that now they’ve enthroned their god or their gods to rule over them. And so there was an enthronement ceremony as he was made king. Even some of these scholars would translate this, “The Lord has become king,” rather than “The Lord is king.”
Of course, there’s a world of difference between “the Lord has become king” and “the Lord is king.” So it’s probably better to acknowledge here, within the flow of the rest of the Old Testament as well as the Psalter itself, these are not enthronement Psalms in the sense that the Lord is being enthroned now, but he’s being recognized as king. So we might just better call these “Kingship of Yahweh Psalms” or “Kingship of the Lord Psalms” or something like that. That would be more to the point.
But their placement here in the Psalter is significant as well. As I mentioned, Psalm 89 ends book three of the Psalter. Book three is famous for all of the lament Psalms that we have in book three. It’s predominantly lament Psalms, lamenting how the circumstances are bad, how it’s gone bad for Israel. Its capstone in book three is Psalm 89, which laments the seeming collapse of the Davidic kingship. God has made a covenant with David; David will rule. But the kingship has been destroyed. There’s been an exile. It seems like God’s promise has failed. That’s the general tenor of book three of the Psalter.
Book four now opens up with Psalm 90, which is a Psalm of Moses. So there is already a hint of deliverance. There are no Psalms of Moses anywhere else in the Psalter, but it’s placed here. There’s already a hint of the deliverer now. And now these Psalms—enthronement Psalms, or these Kingship of the Lord Psalms—invite the reader to turn away from the lament of the loss of the collapse of the Davidic kingship to celebrate the fact that the Lord reigns, and that his promise, therefore, can still stand.
In that respect, these Kingship of the Lord’s Psalms anticipate a time when the Lord will break into this world history and establish his kingdom on the earth. It has a prospective element to these kingship Psalms in this section of the Psalter. We have that, for instance, here in our Psalm, Psalm 96, verse 10: “Say among the nations, ‘The Lord reigns.’ Yes, the world is established. It shall never be moved. He will judge the peoples with equity.” Notice the forward prospect of that. He will judge the peoples—not just Israel, the peoples, the nations. He will judge them. There’s coming a time when God’s reign over all will be evident in the earth. And that’s what these Psalms then call us to celebrate.
The Structure Of The Psalm
Now we’ve been talking about the structure of these various kinds of psalms, and there is no distinctive structure to the so-called enthronement psalms. They’re just praise psalms. We saw it last time where there’s that typical pattern: there’s a call to praise and there’s a cause for praise. What we’ll see here in Psalm 96 is that that pattern alternates throughout the Psalm. There’s, in fact, a call to praise, a cause for praise, and it’s repeated: another call to praise and cause for praise.
So let’s look through Psalm 96 again and see how that’s the case. First of all, a call to praise. Here the psalmist is calling the congregation to praise the Lord. Verse one: “Oh, sing to the Lord a new song. Sing to the Lord, all the earth. Sing to the Lord, bless his name, tell of his salvation from day to day. Declare his glory among the nations, his marvelous works among all peoples.” So there’s the call to praise.
Why should we praise God? What’s the cause for praise? Well, that begins in the next verse, verse four: “For great is the Lord, and greatly to be praised.” Notice, by the way, the conjunction at the beginning, “for”—that’s an explanatory one. Why are we being called to praise? For the Lord is great, that’s why, and greatly to be praised. That’s verses four, five, and six.
Then verse seven, we have another call to praise. We start over: “Ascribe to the Lord, O families of the peoples. Ascribe to the Lord glory and strength.” And similarly with verses eight and nine. And then verse 10, we have the cause or the reason for praise: “Say among the nations, ‘The Lord reigns.’ Yes, the world is established. It shall never be moved. He will judge the peoples with equity.”
Then verse 11, we have another call to praise and it starts over again: “Let the heavens be glad, let the earth rejoice, let the sea roar and all that fills it.” And the same with verse 12. But then verse 13, we have the concluding cause or reason for praise: “For he comes, he comes to judge the earth, he will judge the world in righteousness and the peoples in faithfulness.”
So we have the same pattern here, the recognizable pattern of praise psalms that we’ve seen already, but here it alternates back and forth. We have a call and a cause, a call and a cause, and a call and a cause again. And there’s the structure of the psalm.
The theme of the psalm, as I’ve already hinted and it’s very obvious, is God’s kingly rule over all of creation. The entire psalm is given to that, as many of these psalms are, but the climax of it is verse 10: “Say among the nations, ‘The Lord reigns.’ Yes, the world is established, it shall never be moved. He will judge the peoples with equity.” And that sets us up for the concluding promise of verse 13: “he comes to judge.” God will intervene in history, he will break in, and his governorship over this world will at last be evident to all. And that’s the theme of the psalm.
I’ve already mentioned that we have the call to praise, the cause for praise, and it’s alternating. In turn, you might want to notice then that each of these pairs—the call to praise and the cause for praise—constitute a stanza of the Psalm. We have three stanzas, each with a call to praise and a cause for praise.
So verses one through six, we have the first stanza with both the call and the cause for praise. Then verses seven to 10, we have the second stanza with a call and a cause for praise. And then verses 11 through 13, the third stanza, again with a call to praise and giving the reason for praise. So we have these three stanzas then of the psalm, and we might label them this way:
- Stanza number one: All the earth must sing a new song because the Lord is king over all gods. That’s verses one to six.
- Stanza number two: All the peoples must worship the Lord because he is their king. That’s verses seven through 10.
- Stanza number three: All of creation must rejoice because the Lord is coming to judge. That is verses 11 to 13.
Stanza Number One
All of that is just a quick overview of the psalm. Now let’s work our way through it in the few minutes that remain. Let’s just walk through the psalm together. Verses one and two introduce the first stanza of the psalm.
Oh, sing to the Lord a new song. Sing to the Lord, all the earth. Sing to the Lord, bless his name. Tell of his salvation from day to day.
Now I’ve mentioned that there’s parallelism in the Psalms that we have to recognize if we’re to read them well. So let’s take time to notice some of that here. Remember, the parallelism is that the second line will often parallel the first in some way, and the job on our part then is to find out how that second line parallels the first. Is it just saying the same thing or is it adding something? Usually, the second line adds a thought of some kind to the first, and that’s what we have here.
Verse 1b, “sing to the Lord, all the earth,” is parallel to the first part of the verse, “O sing to the Lord a new song.” But the second line adds something. You see that? “All the earth.” That is, there’s a call to praise in the first line, “O sing to the Lord,” but now the second line adds a little more: this is the obligation of everyone, all over the earth, not just Israel.
Then what we have is something that often happens in the Psalms as well. The second verse parallels the first verse as well. So the first verse is a call to praise for all the earth. The second verse is a call to praise, but there’s something added there again—a couple of things actually. Number one, the “new song” of verse one is about “his salvation,” that’s verse two. So verse two identifies what the new song of verse one is about. Why do we sing a new song? Well, let’s tell of his recent works of salvation. Let’s update our singing. God has worked on behalf of Israel; let’s sing a new song to reflect his works of salvation.
Then verse one, at the end of the verse, tells us that God’s praise must be universal—”all the earth.” But the end of verse two, the parallel notice, tells us that God’s praise must be continual—”from day to day.” So it’s universal and it’s continual. This is what the psalmist is telling us so far: everyone should praise the Lord, everyone everywhere, every day, because of his new works of salvation.
Then verse three: “Declare his glory among the nations, his marvelous works among all the people.” So again, notice the parallel. How do we declare God’s glory? First part of the verse. Answer: second part of the verse, by declaring His works among the people. But still a call to praise, and all of these verses issue the call—that’s the mark of the praise psalm—but the second line doesn’t just repeat the thought of the first, it adds something to us. It tells us that we declare God’s glory by proclaiming his marvelous works. Now you can see in a moment’s glance where we as New Testament readers want to read from that—okay, let’s talk about God’s new works of salvation and what he’s accomplished in Christ and so on. This is his marvelous works by which we sing his glory.
All right, so then verses one to three introduce the theme of the psalm, that is praise to God for his universal rule and saving work. And now verses four to six begin the second part of the first stanza, this cause or reason for praise. And here he gives us a contrast. He contrasts God with the gods around them in their neighboring nations.
For great is the Lord, and greatly to be praised. He is to be feared above all gods. For all the gods of the peoples are worthless idols, but the Lord made the heavens. Splendor and majesty are before him, strength and beauty are in his sanctuary.
All right, we have again some parallelism that’s worth noticing. Look at verse four, for example. God is to be praised, God is great. And then the second line: he is to be feared. Here we learn that worshiping God entails fearing him. There must be a healthy reverence for who God is and a recognition of his greatness, and its effect on us then ought to be that we approach him never trivially. Boldly through Christ, yes, but recognizing his greatness. Worship entails fear.
Verse five: God’s greatness and praiseworthiness there is tied to the fact that he is the creator. And it’s interesting how he puts it. There’s some of this polemic theology that we’ve talked about before, where he compares God to the gods of the nations around them. “For all the gods of the peoples are worthless idols, but the Lord”—and what does he say? “But the Lord made the heavens.” There’s the difference between the Lord God of Israel and the gods of the nations around them. Typically, the pagan gods are the product of creation themselves, but the Lord God of Israel, he’s the one that made it all. That’s what’s so significant about Genesis 1, showing us that God created. That is the real demonstration of God’s greatness: He’s the one that made everything that is.
Also, that first line of verse five is something typical that we find in both the Psalter and in the prophets. And that is, the false gods around them are mocked. They’re “worthless idols.” You might remember Isaiah doing this, talking about the foolishness of the guy that goes and cuts down a tree and then takes some of it and makes firewood with it so he can cook, and then takes another part of the tree and takes it to the silversmith and he puts gold around it, and he brings it home, shapes it into a god that he can worship. He brings it home and props it up against the tree and now he worships it, and then it falls over and he’s gotta get a chain to put it up. And then you worship it, and it’s a god that doesn’t have ears and doesn’t have eyes and can’t talk. But that’s what you worship, and it seems pretty stupid. You find that mocking of the false gods several times in the Old Testament, and that’s what he’s doing here. The gods of the peoples are just worthless idols. There’s nothing to them. It’s a bit of polemic theology.
But then in contrast, verse 6: “Splendor and majesty are before him. Strength and beauty are in his sanctuary.” The Lord is the God of infinite glory, both in terms of power and in terms of beauty. He is a spectacular God, indescribable. He’s establishing then the greatness of God. And from verse four onward, we have now the theme of the greatness and the majesty of God.
Stanza Number Two
All right, so verses one to three: all of the earth must sing a new song. Verses four to six: because the Lord is above all gods. Now we begin the second stanza, verse seven: all the peoples and nations must worship the Lord because he is their king. Call to praise, verse 7:
Ascribe to the Lord, O families of the peoples. Ascribe to the Lord glory and strength. Ascribe to the Lord the glory due His name. Bring an offering and come into His courts. Worship the Lord with the splendor of His holiness. Tremble before Him, all the earth.
So verses 7 and 8 both call us to “ascribe” to the Lord some aspect of His greatness. To ascribe means to acknowledge publicly, to proclaim. Proclaim God’s greatness. Verse eight, by the way—notice in verse eight: “ascribe to the Lord the glory due His name.” This is God worthy of praise because of who He is, our creator, because of His greatness and because of our accountability to Him, and on and on it goes. He is deserving of praise, and it is due Him, and it is our obligation to do it. As we talked about last time, pay your praise. We hope, of course, it’s done joyfully and from the heart, and of course, that’s the theme of the psalm as well.
Verse eight: “bring an offering, come into his courts.” Let’s offer a gift in the temple, offer him a gift that’s worthy of him. Verse nine: “worship the Lord in the splendor of his holiness, tremble before him, all the earth.” Again, we find that worshiping God entails fearing him. He’s pressing here the idea of God’s greatness, his rule, the universal accountability to God. He is great and it is the obligation of all to fall before him and worship.
Now what we also see here that we’ll see as we go along: although there is this distinct command to fear God, and that worshiping God entails fearing him, you’ll see through this—particularly when we get to the third stanza—that the call to praise is a call to joy. So the assumption is, we are God’s people. And his coming to rule, and his coming to judge, is an occasion of joy for those of us who know him. For the rest of the earth, maybe not. Fear him, tremble before him. But all of us fear him in the way that he is due it, and we look forward to the time and anticipate his coming with joy.
Verse 10 is the climax of the psalm. This is the high point of the psalm and its central point: “Say among the nations, ‘The Lord reigns.’ Yes, the world is established. It shall never be moved. He will judge the peoples with equity.” God’s kingdom will be established in the earth. God will break into history. He’ll establish his rule and all will know it. That’s the high point of the psalm.
Stanza Number Three
And then we have another, third stanza, beginning with verse 11. Again, a call to praise:
Let the heavens be glad. Let the earth rejoice. Let the sea roar and all that fills it. Let the field exult and everything in it. Then shall all the trees of the forest sing for joy before the Lord.
And here’s the cause for praise:
For he comes, for he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness.
Now here again is what I was just mentioning: the call to praise is a call to joyful praise. So verse 11, the first line, he calls heaven and earth to rejoice. And then verse 11, the second line, and through verse 12, he expands on the idea of the earth rejoicing. Notice he says in verse 7, “let the earth rejoice.” What does that mean? He will come and set everything right.
In that respect, it sounds much like Romans chapter 8, doesn’t it? The earth caught up in the groaning of a fallen creation. And here he says the day—he’s calling for that day to come. When God comes and when he comes, the trees are gonna be clapping and the sea is gonna be laughing and roaring with joy at the coming of the creator. So for us, his people, his coming judgment, verse 13, will be an occasion for joy.
So verse 13, we have these four lines giving us the reason for praise. Why should creation rejoice? 13a: because the Lord comes. 13b: because he comes to judge. And then the rest of verse 13 clarifying the nature of God’s judgment: he will judge with equity and faithfulness.
So there’s the song. Rejoice that the Lord is King. Everyone, come to worship him everywhere with the praise that is due him; fall before him and give him the fear that is due him and rejoice in the fact that he is coming.
Now, you’ve heard me say many times—some time back we had a brief series on hymn singing and whatnot, and I made a lot out of Isaac Watts and his revolution in hymn singing in the church back in the 18th century. One of the big advances that Isaac Watts made in those days, in the 1700s, was to say that—well, here the church was singing psalms only. That was the custom in the English churches at that time. And he made the point that here we sing, which ought to be the most joyful part of our worship when we sing with joy, and we never mentioned Jesus. Surely it can’t be wrong to set these Psalms to meter, and yet in that setting it to meter so that we can sing it, fill it with some New Testament revelation that explains them further.
And so you have some of the Psalms that Isaac Watts wrote that are famous like, “Joy to the World, the Lord is Come”—Psalm 96, I think that’s what that is, yeah. And we have Psalm 72, “Jesus Shall Reign”—here it’s the king who will come and reign from shore to shore. And in Isaac Watts’ rendering of it, it’s “Jesus shall reign from shore to shore,” and so on.
And so the Psalms ought to be read that way, of course, and he argued they ought to be sung that way as well. That is, we ought at least to read the Psalms now in light of the rest of the Bible. We ought to be able to read these as people who have received the fuller revelation of Christ in the New Testament. So when we come to a Psalm like Psalm 96, “worship the Lord, all the earth, because he comes, he comes to judge, and his governorship over the world will be evident everywhere to everyone.” What we have there, obviously, if you’ve read the Bible with any kind of carefulness, even in a cursory way, an overview, we’re plugging in here to a “Kingdom of God” theme that develops from Genesis 1 all the way through to the end of the Bible.
Particularly perhaps, it might be a little more subtle in Genesis 1 and 2, but in Genesis 3, we have the fall and the rebellion against the great king. And it seems that God’s rulership over the world has collapsed, but God promises a champion who will fix this whole thing. And the implication is, everything will be set back right again. And then in this, we come to 2 Samuel, for example, you remember, and God makes this promise to David and his son will rule. We get to the Psalms, we get to the prophets, and we find this theme expanded on in significant ways. We find the emphasis that God will come—the same emphasis that we have here. God will come. He will break into history.
The prophets speak of it regularly as “the day of the Lord.” The day of the Lord. The earth has had its day. The peoples, the nations, they’ve had their day. This will be the day of the Lord. He’ll come on center stage. He’ll take over and his rulership over the world will be evident to all. We find that both in the prophets and in the Psalms. This is the big “Kingdom of God” theme, which is in a sense the theme of the whole Bible.
The Psalms and the prophets both emphasize that the Lord will rule over the earth. The time is coming when God will break into history and rule over all, but he will rule through his anointed one. So Psalm 2—we’ve seen it before, we’ll see it again in a couple of months—his anointed. The nations are in a rage, they’re rebelling against God. “We won’t have him rule over us. Let’s break his bands asunder, cast his cords from us.” God sits in the heaven and laughs and says, “I’ve set my anointed on the holy hill. He’ll rule.” We find it in Psalm 72. We find it famously in Psalm 110. God says to his anointed, “Sit at my right hand until I make your enemies your footstool.” We find this emphasis that God will rule; he’ll do it by means of his anointed one.
We find it in the prophets. We have the stream of prophecy running through the prophets that God will come to rule. We have another stream of prophecy in the prophets that the son of David will come. It’s working back from 2 Samuel 7 and God’s promise to David that his son will rule on his throne forever and ever. And that’s picked up in the Psalms and the prophets in a big way. And we have that track of prophecy in the Psalms that David’s son will come to rule. We have that saying that’s been popular in the church for years and years: “Great David’s greater son will come to rule.”
Then we have other passages in the prophets and in the Psalms where those two tracks merge. God comes, David’s son comes, and they seem to be one and the same. It’s hard to make sense of that in just the Old Testament terms until we finally come to the New Testament, where we have God incarnate who has come in Jesus Christ, and in his incarnation, his death and resurrection, and then his ascension to the throne, he fulfills all of these prophecies. He now is established as king in the heavens, and he will come again, and in his return, he will rule over all and bring God’s kingdom to its climax.
The great announcement of the New Testament then is that the hope anticipated in psalms like this is fulfilled for us in the coming of Jesus. And that in his first coming, that kingdom has been inaugurated. He’s been established as king. He’s taken his seat at the right hand of the Father. And in his return, he will bring that kingdom to its climactic conclusion.
Viewed from the perspective of God’s people, that’s a joyful prospect. The prospect of Babylon—to use the terminology of the book of Revelation—from the viewpoint of Babylon, it’s gonna be an awful day. There are two aspects to God’s establishing his kingdom. That is, the salvation, the rescue, the vindication of his people. And then secondly, the destruction of all of his enemies. We find that in the psalm, we find that in the story as it develops, we find it in its climax in the book of Revelation.
But that’s just the thumbnail sketch of it. We ought then, as Christians who have the whole Bible, to read Psalm 96 with the whole Bible in mind and see that when we read Psalm 96—that God will come and he will judge the earth—this is ultimately directing our attention to the Lord Jesus Christ, who has been established as king because of his successful mediatorial work, and he will reign one day in a way that all will see.
In fact, it’s interesting, if you’ll look at Psalm 97, the next Psalm, the first verse: “The Lord, our God, the Almighty reigns.” Does that ring a bell from anywhere else? You might remember that from Revelation chapter 19 in verse six, which is the great announcement of the angel at the coming of Jesus Christ as he comes in triumph. And there seems to be an echo of that in Revelation 19, where he is interpreting Psalm 97 as being finally fulfilled in the triumphal return of Jesus Christ when he comes as redeemer and judge to bring the kingdom of God to its consummation.
And so we read Psalm 96 that way also. Read it with the Lord Jesus Christ in mind; that is not over-reading the Psalm. It anticipates that. And in the flow of the biblical narrative, we are directed to think that way as we read those verses. If you’ve read the whole Bible, what do you think of when you read—let’s take verses 11 to 13 again:
Let the heavens be glad, let the earth rejoice, let the sea roar and all that fills it, let the field exult and everything in it. Then shall all the trees of the forest sing for joy before the Lord. For he comes, for he comes to judge the earth. He will judge the world in righteousness and the peoples in his faithfulness.
That sounds a lot like Revelation, where we have Jesus coming and judging the world, and Babylon falls and it lies in the ashes, and all the redeemed stand over it cheering. Cheering that God has won the day through his servant, the Lord Jesus. We read Psalms like this—I think we are obligated, don’t think it’s over-reading the text. It is not. We are obligated to read them in light of the rest of scripture and say at the end, “Even so, come Lord Jesus.”
Now before we leave this evening, I thought it might be good if we sing Psalm 96. We have that in the RBC Songbook. I’m sorry I didn’t look up the number. In your RBC Songbook, somebody has the number? 124. 124? Let’s stand together and sing.
♪ Sing unto the Lord a new song
♪ Sing unto the Lord all the earth
♪ Sing to the Lord day by day.
♪ Majesty and honor are His.
♪ Strength and beauty, glory and righteousness.
♪ Great is the Lord, deserving of praise.
♪ He is to be feared above all.
♪ Worship the Lord in holy array.
♪ Tremble before him, all the earth arrays.
♪ Let all creation be glad.
♪ I’m before him all the earth
Amen.