Latest / Reformed Thinking / Joy to the World: The Coming King (Psalm 98) | Charles Spurgeon

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Joy to the World: The Coming King (Psalm 98) | Charles Spurgeon · Reformed Thinking

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Welcome to Reform thinking. We are thrilled you're joining
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us today. Let us get right to it.
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We have a custom tailored deep dive prepared specifically for
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you. Our mission today is to examine
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Charles Spurgeon, renowned commentary The Treasury of
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David, and specifically his analysis to Psalm 98.
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Yes, and before we get going, we need to clarify the lens for
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today's discussion. We are approaching this text as
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Protestant Christians who hold firmly to the tenets of Reformed
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theology and the Westminster Confession.
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Right. That means throughout our
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conversation we will be highlighting God's sovereign
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grace, His fidelity to His covenant, and the absolute
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sufficiency of Scripture. These are the core pillars of
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the faith, and they are brilliantly displayed in this
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particular text. We're not just reading ancient
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poetry here. We were looking at a magnificent
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declaration of who God is and how He operates in the salvation
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of His people. So to set the historical stage
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properly, what kind of text are we actually looking at here?
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Well, we are looking at what Stolars designate as a
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coronation hymn. It does not stand alone in
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isolation. Rather, it is part of an
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intricate mosaic of royal psalms.
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If you look at the sequence, the preceding text describes the
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setting up of the Kingdom of heaven, and then Psalm 98
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officially proclaims the conquering Messiah as the
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reigning monarch over all the nations.
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It is a text filled with the blast of trumpets, the clapping
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of hands and the joyful celebration of absolute triumph.
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And there has been some debate about who actually wrote it.
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Right there has. Some critics in the past have
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tried to attribute this text to the prophet Isaiah because the
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language is quite similar to his writings, but Spurgeon rejects
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that idea. He argues that similar
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expressions do not dictate authorship, pointing out that by
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that logic, half the English language could be attributed to
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Shakespeare. Instead, the apostle Paul
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actually ascribes this specific group of Psalms to David because
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this group functions as a complete and unified collection.
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Spurgeon and other commentators attribute this Psalm to the son
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of Jesse as well. It is a bold, lively song,
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standing among the most devout and stirring sacred lyrics ever
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written. That sets the table nicely.
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Verse one opens with a resounding command.
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O sing unto the Lord a new song for he have done marvelous
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things. The the command to sing a new
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song is incredibly striking is not just, you know, an
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invitation to sing something freshly written.
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It points to a total shift in reality.
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We had a new song previously in Psalm 96 because the Lord was
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coming, but now the context has shifted.
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We have another new song because He has come, He has seen, and He
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has conquered. The requirement for a new song
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comes up quite a bit in the commentary.
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John Boyes gives us a fascinating way to understand
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this. Yes, John Boyes provides A
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staggering theological distinction here.
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He says that the old man who is trapped in the old atom sings
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old songs. Let us unpack what that means
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for a moment. In Reformed theology, we talk
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about federal headship. We are all born into the line of
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the old Adam, meaning we inherit a fallen nature.
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The language of that old man is the language of Babylon or Egypt
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is the language of a fallen, rebellious world.
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But the new creature in Christ speaks with an entirely new
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tongue. Precisely when someone is
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regenerated by the Holy Spirit, they walk in new ways, they do
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new things, and consequently they sing new songs.
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Their communication is completely different.
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It builds up other people and glorifies God.
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The song of the new creature is the language of Canaan, the
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language of the Promised Land. It is a fresh response to a
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fresh benefit from Almighty God. I want to pause on that because
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boys list some very specific practical situations that call
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for this new song from the believer.
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For instance, he asks, have you been sick and now you are made
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whole? Then you should praise God like
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the leper and the gospel of Luke, who returned to give
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thanks. That physical healing requires a
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new song for a new salve. And he extends that to spiritual
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awakening as well. He does.
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He asks, Do you now hunger and thirst after righteousness,
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whereas before you could not stand the words of doctrine or
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exhortation that demands a new song for a new grace?
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Or perhaps Almighty God has given you a true sense of your
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own sin. Before, you might have been
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given over to all sorts of uncleanness, with greediness
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dragging iniquity around like a cart rope.
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But now you have obtained mercy and a true conviction of sin.
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That radical change in your heart is the perfect occasion to
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lift up a new song to the Lord. If we connect this to the bigger
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picture, Boys also brings this command into the context of the
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incarnation of Christ. This new song is intensely
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prophetical. He points out that the song the
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glorious Angel sang at the birth of Christ, glory to God and the
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Highest, and on earth, peace, goodwill toward men, was a song
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the world had absolutely never heard before.
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The promise that the seed of the woman would bruise the serpent's
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head was an ancient promise, the very first one ever given in the
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garden, but it was just a shadow until Christ manifested himself
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in the flesh. So the geography of the song
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changes too. It absolutely does.
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In the Old Testament, the songs were sung specifically in Judea,
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but in the New Testament the sound of the Gospel goes out to
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all the earth. The salvation brought by Jesus
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Christ demands a song that is entirely new, sung by new men
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from all nations. That brings us right to the
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reason for the song. The verse says we must sing this
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new song, for he hath done marvelous things.
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And when we talk about the marvelous things Christ has
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done, the commentator Adam Clark provides an incredible,
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comprehensive list of these marvels.
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This list really outlines the entire scope of the Gospel.
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I want us to walk through these because they are so central to
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our faith. Let us go through them.
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They are quite remarkable. First, he was conceived by the
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Holy Ghost. Second, he was born of a virgin.
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Third, he healed all manner of diseases. 4th He fed thousands
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with just a few loaves and fishes. 5th He raised the dead.
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6 And Clark notes this is even more marvelous.
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He died himself. Let us stop there for a second.
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Why does Clark point out that his dying is even more marvelous
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than raising the dead? That is a brilliant observation
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by Clark. Raising the dead is a display of
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divine might, but the Creator of the universe submitting himself
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to death is a staggering display of condescension and grace.
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The Author of Life allowed himself to be killed by his own
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creation to satisfy divine justice.
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That breaks every human expectation of how a conquering
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monarch should act. And that leads right into the
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rest of Clark's list. Right.
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The victory does not end at the cross.
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Not at all. Seventh, He rose again by his
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own might. 8th He ascended into heaven. 9th He sent down the
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Holy Ghost. And 10th He made his apostles,
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in their testimony, the instruments of enlightening and
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converting the world. Every single one of those acts
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is a marvel that breaks the boundaries of human limitation
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and proves His absolute deity. The sheer scope of those marvels
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leads directly into the theological core of this first
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verse. The text says his right hand and
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his holy arm had gotten him the victory.
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This is where we see the doctrine of sovereign grace
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displayed with crystal clarity. Martin Luther makes a sharp
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observation about this specific phrasing.
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How does Luther connect this verse to the concept of human
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merit? Luther points out that because
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the psalmist attributes the victory entirely to Christ's
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right hand and his holy arm, it does not just prove his divine
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infinite might, it also entirely excludes all other means of
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salvation. It completely eliminates any
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concept of human merit, Luther says.
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It excludes the so-called meretricious works of men.
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By meretricious, he means things that look flashy on the outside.
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Correct things that might look attractive or pious to human
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eyes, but are actually spiritually bankrupt and offer
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zero value for securing our salvation.
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It also excludes any reliance on the merits of Saints.
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Salvation is accomplished by God's unaided hand.
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There is no cooperation here between man and God in achieving
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the victory over sin, death, and hell.
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This is monarchism in its purest form.
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Jesus Christ accomplished the solitary prowess alone.
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He did not need the aid of anyone else.
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His unweaponed hand smote the idols and errors of mankind.
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That concept of the unweaponed hand is fascinating.
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Spurgeon adds another layer to this idea of Christ's victory.
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He knows that the victories of Jesus among men are achieved by
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means that might appear completely inadequate to the
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secular mind. Jesus does not stoop to use
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political policy or brute force or physical coercion to win his
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battles. Instead, his victories are won
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through moral energy. He conquers through goodness,
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through justice, and through truth.
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His unsullied perfections guarantee a lasting victory over
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all the forces of evil. It is the influence of His
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Holiness that secures the success of His Kingdom.
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He strikes His adversary and stretches Him prone upon the
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earth, but He does it by the authority of His Word and His
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Spirit, not by earthly weapons. This truth about resting
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entirely on the sovereign grace of God's right arm is
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beautifully illustrated by a historical account included in
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our sources. It is a narrative regarding a
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clergyman in County Tyrone, Ireland.
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The scene takes place in the 19th century in a very rugged
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rural setting. The clergyman noticed a young,
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ragged boy who started coming to his church.
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Every Sunday. This boy would place himself in
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the center aisle, directly opposite the pulpit, and pay the
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most intense attention to the sermon.
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He was locked onto every word, but the moment the service
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ended, the boy would vanish before the clergyman could speak
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to him. No one knew where he came from
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or anything about him. Then, for several weeks, the boy
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was missing. The story gets incredibly moving
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here. Eventually a man called on the
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minister and told him that someone very ill wanted to see
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him. The man said he was ashamed to
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ask the minister to travel so far, but it was his child and
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the child refused to see anyone else.
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The father mentioned that his boy was talking about things he
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simply did not understand, so the clergyman agreed to go.
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He traveled 6 miles through rugged mountain country while
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the rain poured down in absolute torrents.
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When he finally arrived at the location, he found a miserable,
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wretched cabin. The inside of the hovel was just
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as bad as the outside, likely a dirt floor, completely
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destitute. There, long and a little straw
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in the corner, was the ragged boy from the church.
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When I read that historical account, it forced me to pause
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and consider the sheer weight of what happens next.
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As the clergyman approached that wretched bed, the dying child
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raised himself up, stretched out his arms, and spoke his final
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words. He said His own right hand and
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his holy arm have gotten him the victory, and immediately after
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saying that, the boy expired. This raises an intensely
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significant question for you, the listener, to consider.
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Think about how resting entirely on God's sovereign, unaided
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grace brings that level of absolute peace at the end of
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life. That young boy, living in total
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poverty and physical misery, grasped the core truth of the
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gospel. He knew that his salvation did
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not depend on his own works, his own merit, or his own strength.
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It rested entirely on the holy arm of the conquering Messiah.
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That story takes the lofty theological concept of
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monarchism, God acting alone to save, and shows what it looks
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like in the dirt and the straw of real life.
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It gives us a tangible reason to sing that new song.
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That monarchistic view of salvation completely reshapes
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how we view God's promises, which transitions as nicely into
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the themes of verses 2 and 3. Here we see how God actually
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unveils this covenant to the world.
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Verse 2 says the Lord hath made known his salvation.
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It is not enough that the salvation was accomplished, God
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also had to reveal it. As Persian points out, man would
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never have discovered it for himself that a single soul would
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have found the way of mercy through a mediator by their own
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intellect. It requires a divine revelation
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to the mind and the heart. God must reveal His Son and us
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or we remain completely blind to Him.
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The mechanics of this revelation are highlighted by the
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commentator Venema, who provides a brilliant analysis of the
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Hebrew roots in this verse. The Hebrew word for made known
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implies laying something up so it can be preserved, but it is
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paired with a word that means to uncover.
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So the concept here is an uncovering of what was
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previously obscured. During the Old Testament period,
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the gospel was involved in shadows, types and legal
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ceremonies. It was veiled the sacrificial
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system, the temple veil, the dietary laws, these were all
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types pointing to a future reality.
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But now God has uncovered it so that it is naked and clear to
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all the nations. The manifestation of the gospel
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is no longer a hidden secret preserved only in Judea.
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It is brought out into the open light for the world to see.
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What exactly is being brought into the open light?
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The second part of verse 2 tells us His righteousness hath He
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openly showed in the sight of the heathen.
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This phrase is staggeringly significant.
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Spurgeon points out that righteousness is the favorite
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word of the Apostle Paul. Paul loves to dwell on the
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Lord's method of making man righteous and vindicating divine
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justice through the atoning blood of Christ.
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This aligns perfectly with the Westminster Confessions view of
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imputed righteousness. Let's clarify what that means.
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God is not just overlook sin or sweep it under the rug.
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He openly shows His righteousness by pouring out the
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penalty for sin on Christ and then graciously imputing or
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crediting Christ's perfect righteousness to the believer.
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It is the gospel stripped of all legal shadows, fully revealed
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from face to faith. This open display of
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loitlessness leads directly to the fulfillment of the covenant
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which we see in verse 3, the text reads.
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He hath remembered His mercy and His truth toward the House of
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Israel. John Calvin's commentary on this
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verse is incredibly sharp. Calvin notes that when God
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remembers His mercy and truth, it proves that his actions are
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motivated solely by his own faithfulness to His promises.
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The promise God made to Abraham was grounded entirely in God's
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mere good pleasure. It had absolutely nothing to do
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with any human merit or worthiness found in Abraham or
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his descendants. Calvin observes the massive gap
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of time here. Upwards of 2000 years elapsed
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between the promise given to Abraham and the actual coming of
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Christ in the flesh. 2000 years is a wildly long time for a
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promise to hold. During those centuries, the
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people of Israel faced countless afflictions, calamities, and
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failures. They went into exile and
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Babylon. They faced periods of intense
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silence from the prophets. They gave way to ominous fears
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that the redemption would never happen.
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But God's fidelity guarantees salvation for the elect seed,
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despite all the human failures along the way.
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His mercy moved him to make the promise, and His truth engaged
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him to perform it. He cannot forget a covenant.
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Even though many in Israel counted themselves unworthy of
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eternal life and rejected the Messiah, the true Israel, the
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elect were called into fellowship and the covenant was
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not broken. This faithfulness to the
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covenant expands outward in the second-half of verse 3, which
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says all the ends of the earth have seen the salvation of our
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God. This is the great Gentile
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inclusion. Grace was not given to Abraham's
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seed after the flesh alone, but to the elect among all nations.
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We see this bursting forth at Pentecost in the subsequent
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spread of the gospel. It allowed nations that formerly
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bowed down to dumb idols to actually see and experience the
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salvation of God. The gospel was published across
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all lands in a remarkably short time with abiding results.
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The message was no longer confined to a single geographic
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location or a single ethnic group.
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It is a total geographic and spiritual expansion.
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The commentator Gregory points out a very sharp contrast
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regarding this expansion. He writes about the tragedy of
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Judean unbelief juxtaposed against the absolute joy of the
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believing nations. He says the ends of the earth
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have seen the salvation of God. Every land is moved to joy.
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The floods clap their hands, but the evil hearts of the
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unbelieving Jews are smitten with the penalty of their own
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blindness. The light came to them, but they
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shut their eyes to it. Meanwhile, the Gentile nations
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who had been sitting in darkness were the ones who truly rejoiced
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in the open display of God's righteousness.
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This brings up a massive question about how we should
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respond to this global salvation.
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How do we properly articulate our joy?
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That response is detailed as we move into verses 4 through 6,
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which deal with the manner of praise and the historical
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debates regarding worship. Verse 4 commands Make a joyful
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noise unto the Lord. All the earth make a loud noise,
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and rejoice and sing praise. This is an instruction for loud,
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enthusiastic applause for God. When a king arrives, the people
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shout, and the psalmist says we must do the same.
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John Wesley had a great instruction for his people
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regarding this. He told them to sing lustily and
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with good courage. He explicitly warned them
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against singing as if they were half dead or half asleep.
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He told them to lift up their voices with strength and not be
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ashamed of their voices, just as they were not ashamed when they
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sang the songs of Satan before their conversion.
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I find that quote from Wesley So compelling.
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Sing lustily. It demands full physical and
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emotional engagement, and John Trap shares a historical
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anecdote that really puts our modern, sometimes subdued praise
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to shame. Trap talks about the archives
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and ancient people in Greece. When the Romans delivered the
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archives from the tyranny of the Macedonians and Spartans, their
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expressions of joy were utterly massive.
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The historical record says the people shouted with such
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incredible volume, such loud outcries of gratitude for their
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political liberty, that the birds flying overhead actually
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fell to the ground. Astonished by the noise, they
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shouted the word liberty again and again.
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When you think about the physics of that, the sheer acoustic
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force required to disorient birds mid flight, it forces a
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moment of reflection. If an ancient people could shout
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so loudly for a temporary earthly political deliverance,
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does your praise for eternal salvation match that earthly
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enthusiasm? Are we bringing that level of
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joy, that level of volume, to the Creator who has delivered us
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from the eternal tyranny of sin and hell?
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God's worship should be heartily loud, an outward expression of a
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heart overflowing with gratitude for sovereign grace.
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It should not be a timid, quiet affair when we consider what we
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have been saved from. Moving to verse 5, the psalmist
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speaks of singing with the voice of a song.
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This is a musical voice, something distinct from common
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everyday speech. The sources point out that human
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voices have many modulations. There is a voice for
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complaining, a voice for commanding, a voice for casual
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conversation. But there must also be the voice
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of a song. Jerome, the early church father,
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provides some beautiful historical context for this.
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He recorded that in his day in Palestine.
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You could hear the songs being sung by plowman, vine dressers
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and shepherds. As the plowman guided his plow,
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he chanted the Hallelujah. These songs mingled with the
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songs of birds and the scent of flowers.
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Jerome called them the instruments of their
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agriculture. It is a stunning image of
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integrating theology into the mundane laborers of daily life.
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The songs were not just for Sunday services, they were the
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soundtrack of their daily toil. Disraeli provides another
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historical note regarding this practice in France.
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He writes about Clement Monroe, the favored Bard of King Francis
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the 1st Moreau translated the Psalms into French, and the
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singing of these translated Psalms became massively popular.
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Laborers, tradesmen, shepherds, and even royalty began singing
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them to solace their toil. The practice became an absolute
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sensation across the country. Disraeli notes that this
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widespread, enthusiastic singing of the Psalms eventually spread
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to John Calvin in Geneva, influencing the Genevan
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discipline of congregational singing in the time of the
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Commonwealth in England, soldiers sang psalms on the
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March and evening psalms echoed from the windows of houses
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facing the streets. This mention of Calvin and
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Geneva brings up a significant historical and theological
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debate regarding how those songs should be sung, specifically
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regarding the use of musical instruments.
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Verses 5 and 6 mentioned several instruments singing to the Lord
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with the harp with the harp and the voice of a Psalm with
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trumpets and sound of cornet make a joyful noise before the
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Lord the King. We're talking about stringed
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instruments like the harp and sultry straight trumpets, which
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were typically used by the priests, and the curved cornet
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or shofar used to convene public assemblies or signal battle.
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Our sources present 2 very different theological
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interpretations of these instruments in worship.
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What is the first approach? The first approach is the
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allegorical view presented by Bellermine.
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He takes a highly symbolic, spiritualized approach to the
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text. Bellermine suggests that these
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instruments represent the cardinal virtues.
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In his view, the harp implies prudence, the psaltery implies
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justice, the trumpet implies fortitude, and the cornet
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implies temperance. This allegorical method was very
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common in the medieval church. It looks for hidden
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spiritualized meanings behind the physical objects mentioned
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in the Old Testament, rather than reading the text in its
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historical, redemptive context. But John Calvin pushes back
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against that allegorical method with incredible force.
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Calvin presents the strict Reformed few, which aligns with
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what we call the regulative principle of worship.
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For anyone catching up on that term, the regulative principle
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states that public worship should only include elements
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explicitly commanded by God in Scripture.
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If God does not command it, we should not do it.
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Calvin argues that the musical instruments mentioned in the
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Psalms were part of the puerile instruction of the law.
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They were training wheels, essentially for God's ancient
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people. They were shadows of the Old
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Covenant, much like the burning of incense, the sacrificing of
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animals, or the lighting of lamps in the temper service.
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Calvin's analysis is brilliant here because he connects the
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method of worship to the progression of redemptive
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history. He states that the name of God
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can only properly be celebrated by the articulate human voice.
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He warns fiercely against the Papist, whom he accuses of
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foolishly borrowing these outward pompous noises from the
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Jews. You have to understand the
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context of Geneva. They were leaving behind the
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highly sensory, ritualistic, instrumental worship of the
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medieval Catholic Church. Calvin argues that men who are
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fond of outward pomp might delight in loud instrumental
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noise, but God recommends simplicity.
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The apostle Paul allows us to bless God in the public assembly
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only in a known tongue so that it identifies the church.
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Chanting or playing instruments that fill the ears with an empty
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sound without articulate words is to Calvin a danger.
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He acknowledges that music can move the heart emotionally, but
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he warns that we must take care that no corruption creeps in to
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defile the pure worship of God and involve men in superstition.
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To go beyond the articulate voice in public assembly,
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according to Calvin's strict interpretation of the regulative
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principle, is unadvised zeal and perverse obstinacy.
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I want to make sure we grasp the weight of what Calvin is saying.
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He's arguing that the emotional high you might get from an
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impressive instrumental performance is not the same as
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genuine spirit LED worship. The Reformers wanted pure,
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uncorrupted, intelligent praise flowing from a regenerate heart.
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They wanted the congregation to understand the words they were
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singing, which is why translating the Psalms into the
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common language was such a massive priority is a striking
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contrast to how many view worship today, where the
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instrumental performance often takes center stage.
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That is exactly the distinction. The Reformers believe that the
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New Covenant brought a maturity to worship.
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We no longer need the types and shadows, the incense and the
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trumpets, because we have the clear, articulate revelation of
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Jesus Christ. The Word preached and the Word
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sung by the congregation are sufficient.
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And what is fascinating is that this articulate praise is not
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limited to humans. As we look at verses 7 through
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9, we see a cosmic redemption and the reign of equity.
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The psalmist calls on nature itself to join the chorus.
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For Seven says, let the sea roar, and the fullness thereof,
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the world and they that dwell therein.
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Verse 8 commands, let the floods clap their hands, let the hills
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be joyful together. I love how Spurgeon vividly
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describes this. He calls on the rolling rivers,
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the tidal estuaries, in the roaring cataracts to pay their
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homage and clack their hands to greet their sovereign.
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He says the silent, mighty mountains should forget
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themselves and burst forth into a sublime uproariousness of
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mirth. How do we interpret this from a
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theological perspective? Is it just poetry?
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William de Burgh adds A vital theological reality to this
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text. He explains that these appeals
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to nature are not just poetic license or colorful metaphors.
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They express a literal future reality.
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The Apostle Paul writes in Romans chapter 8 that the
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creation itself will be delivered from the bondage of
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corruption into the glorious liberty of the children of God.
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The physical universe is currently under a curse because
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of human sin. The ground produces thorns and
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thistles. Natural disasters occur.
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But when the righteous rule of the coming king is fully
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established and sin is entirely eradicated, the reason for that
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bondage will no longer exist. Therefore, the roaring of the
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sea and the joy of the hills represent the actual physical
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restoration of the cosmos. The rule of Christ is the joy of
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nature. That restoration happens because
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the arrival of the king. Verse 9 says all this rejoicing
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happens before the Lord, for he cometh to judge the earth.
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Now normally the word judge carries a sense of terror.
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When we think of the judge of the earth, we think of the
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judgment of the great day, the pouring out of wrath upon the
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wicked, the books being opened. But here the tone is entirely
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jubilant. It is a celebration.
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Why is the coming of the judge a reason for the floods to clap
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their hands? William Binney explains the
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shift in tone beautifully. He points out that the design of
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this proclamation is not to terrify, but to announce Christ
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in the character of a peaceful Prince.
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This Prince is coming to administer equal laws with an
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impartial hand. His judgment is the mechanism by
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which wrong and contention are finally forced to cease in the
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earth. He is not a tyrant oppressing
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the good, nor is he a weakling indulging the vein.
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His government is the pure embodiment of justice.
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He will judge the world with righteousness and the people
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with equity. That is why the coming of this
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judge causes such joy. It means the end of corruption,
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bribery, oppression and cruelty. Benny also gives us a practical
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look at how this reign of righteousness is implemented on
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earth. It is a very active, ongoing
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process. Christ dislodges bad principles
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from the minds of men and plants scriptural principles in their
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stead. He purges evil passions from
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human hearts, baptizing them with the spirit of truth,
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justice, and loving kindness. And when a foundation has been
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laid for a better order, he takes action against
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institutional evil. Sometimes he uses the violent
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storms of controversy or even political revolution to sweep
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away entrenched injustice so the righteousness can have free
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course. He is actively moving in the
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political and social spheres to establish his equity.
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We must highlight the immense comfort this brings to the
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downtrodden. For those who are oppressed,
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enslaved or needy, there is a massive store of hope laid up in
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the announcement that the Lord is coming to be their avenger.
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The Lord sits upon the floods. The very storms that agitate the
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nations are the chariot in which He rides to take possession of
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the earth and make it an abode of righteousness and peace.
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When you look at the chaos of the world today, the political
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upheaval, the wars, the injustice, knowing that Christ
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is actively writing those storms to enforce His equity changes
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your entire perspective. You no longer have to despair
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because you know who holds the reins of history.
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It changes absolutely everything.
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You move from a place of anxiety to a place of confident hope.
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Well, this has been an incredibly robust session.
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Let us draw together the threads of what we've discussed from
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Psalm 98. We started by looking at the
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command to sing a new song driven by the marvellous things
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Christ has done, specifically how God's sovereign grace and
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His holy arm have gotten the victory without an ounce of
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human merit. We examined how God has openly
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shown His imputed righteousness and remembered His covenant
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promises to Abraham across thousands of years, bringing
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salvation to the ends of the earth.
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We walked through the historical shifts in worship, looking at
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Wesley's call for loud singing, the daily singing of the songs
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by laborers in the fields, and Calvin's strict regulative
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principle guarding against superstition.
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And finally, we looked at the ultimate hope of cosmic
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redemption, where creation itself rejoices because the King
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is coming to rule with perfect equity and sweep away all
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injustice. As we close, here is a final
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thought for you to Mull over on your own.
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We have seen how all of creation, the roaring seas, the
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clapping floods, the mountains, is poised to recognize the
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absolute authority of the coming King.
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Without a single moment of hesitation, they will burst into
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uproarious praise. So if the inanimate creation is
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ready to yield so completely, in what quiet, unexamined corners
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of your own life are you still withholding that loud, lusty new
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song of complete submission to His sovereignty?
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What a sharp, necessary question to end on.
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Thank you so much for joining us for this session of Reformed
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thinking. We hope this deep dive into
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Spurgeon's Treasury of David has sharpened your understanding of
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God's Word. Keep studying the Scriptures,
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keep singing that new song, and keep resting entirely in the
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sovereign grace of God. We will see you next time.