My Heart Doth Overflow

*The sermon manuscript below was generated from the recording by AI…

I wonder how many of you love love songs, romance songs. They’re fabulous, aren’t they? Some of you are super pumped when I mention romance songs. You know, if you’ve got Spotify, your Spotify playlist is just like love song after love song. Others of you think it’s an abomination and it should be just deleted as a genre of all music.

You might be interested to know that 50%, approximately, of course, approximately 50% of the music and songs written, or the songs written in the last sort of 50, 60 years have the theme of love in them. So, not necessarily just like a dotey love song, but romance or about a relationship, a broken relationship or a good relationship, but the most common theme in music is this genre of love, this genre of romance. Some of you don’t wanna touch it with a barge pole. Uh, I confess to being one of those people.

However, what lies before us is a love song worthy of our wholehearted attention. This is a love song which is worthy of your full devotion. A- a- a genre, Biblical love music is a genre that deserves your heart, soul, mind, and strength, and that’s why I want us to spend some time just sort of bathing in Psalm 45.

In the mornings, we’ll continue our way through the Book of Revelation as we had started, but in the evenings, we’ll work our way through this wonderful Psalm and hymn.

And there’s a few things you need to know about Psalm 45, a- and they’re sort of touched on or hinted at in our little introduction to the Psalm. And so, there’s 4 things you need to know about Psalm 45 a- as a way of introduction before we get into the meat of verse one.

Firstly, Psalm 45 is a song for the Church of Jesus Christ. A song for the Church of Jesus Christ.

You’ll notice that this love song is written to the choirmaster. It was a Psalm written for the purpose of being used in the House of God, in the praise of God, among the people of God. It wasn’t written just for a king and his bride to share between the 2 of them. It wasn’t some romantic man on a hill attempting to s- sort of s- swoon some woman to himself. But it was written for the congregation of God. And, and that congregation of God is not just the people of Israel, we know, don’t we? But the Book of the Psalms, they were sung by Jesus Himself. Do you remember that fateful moment when the, the men are on the way to Gethsemane with Jesus, and they go there, and what do they do in the garden? I wonder if you ever picked this up. They sing together. Well, they didn’t sing Hillsong. They sung the Psalms. They sung the praise book of God.

So, firstly, this is a, a, a song for the Church, so it’s a song worthy of our attention, isn’t it?

It’s also a song with a particular cadence and a particular flow. And so you’ll notice that it’s according to the Lilies. Of course, you all know what that is, right? Just s- well, guess what? No, no one does, so don’t feel bad about it. It’s a Hebrew phrase that we’re not entirely sure what it means. It’s probably a musical term, but if it makes you feel better, it’s a maskil, and of course, you know what that means. Well, no, neither do we. But it’s a very helpful musical term of some form that someone at 1 point would’ve known what it meant, and it’s a important reminder for us.

You see, this song doesn’t follow the same sort of rhythm and logic of Romans. or Genesis. But it’s a song of delight, it’s a song of love, and so some of the language feels a little bit strange, and you would have picked up on that in Song of Songs. You get the same thing, right? You think, “Why are we talking about someone’s breasts and her satchel between them?” It’s a different category.

And so, for example, we’re told in verse 7, “Therefore, God, your God, has anointed you with the oil of gladness beyond your companions. Your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces, stringed instruments make you glad. Daughters of kings are among your ladies of honor. At your right hand stands the queen in gold of Ophir.”

There’s a, there’s a language, right? It’s a, it’s a genre that is very different to other things that some of us are used to. Some of us are very, uh, are very factual, fictional, non-fictional type people, right? And so, the—It’s a little bit like with the Book of Revelation. We struggle with the, the pictures and the dragons and the locusts, because it’s just very different than what we’re used to. But there is a beautiful cadence in this that you must pay attention to.

But it’s also, it’s also a song with a theme. It’s a song with a theme, and you won’t see this in the introduction. But if you take time out this week to read through it, what you’ll notice is the fi- the 8 verses after verse one. So, verse one, we’re gonna look at, it’s the preface. The next 8 verses are about the king, the bridegroom. And the second 8 verses are about the bride, the queen, and so this is a, a song with a theme of the love between a bridegroom and her bride.

And you have to ask the question, don’t you? Who are they? Who is this king? You see some commentators would say it’s Solomon, and this is nothing more than just a love song between Solomon and his Egyptian bride. You remember Solomon, don’t you? A thousand wives and concubines and all the rest. I think it was 300 wives and 700 concubines. He was a busy boy. Lots of birthday presents to buy and lots of wives to keep happy. And so, a love song between him and the princess of Egypt that he married.

But it’s just not fitting, because Solomon didn’t ride forth in majesty victoriously with a sword in his hand, did he? He was a king of peace. He was a king of wisdom. He was not a warrior king, but it doesn’t fit David either. Who is this about?

Well, we read it the same way we read Song of Solomon, which is the same way Paul helps us to understand by reading Ephesians 5. We look and we see a husband, and we see a bride, and we see their love for one another. But we recognize there’s more here, don’t we? Because this is not it. It’s not just earthly picture of marriage and love, but it’s pointing to something more glorious. It’s pointing to the Lord Jesus Christ, the bridegroom, and his wonderful bride, the church. And so we see, yes, earthly love, and yes, we see a king delighting in his bride, but even more so, we see our savior and we see ourselves. We see ourselves in this story as part of that bride that is so loved.

But it’s also a song with a purpose. This is a love song, we’re told. Its purpose is to raise our affections to Christ, that we might love him and love his bride. That’s the purpose, that our heart might be raised up above just the mechanical things around us, and that delight and joy might be the language of our song.

And so, as we come to the psalm, it’s important for us to, to come to this psalm with the way the author intends. And so, let’s, let’s look at this preface from the author. When the author of the Songs of Korah—Could be any number of people. It’s probably after the return from Babylon, after the exile. But this author writes, and he gives us this preface: “My heart overflows with a pleasing theme. I address my verses to the King. My tongue is like the pen of a ready scribe.”

What could we say about this preface? Well, firstly, we need to recognize that this love song is a love song of the heart. Of the heart.

One of the dangers of our reformed theological school, like the churches generally around us, is the danger of mere intellectualism. What, what do I mean? What I mean by that is, we’re very good at precision, aren’t we? We’re very good at making sure we’re accurate, making sure our doctrines are solid, making sure we don’t have anything dodgy in the pulpit, or that we’re singing anything inappropriate. We make sure our fences are well-ordered and our walls are big so that nothing wrong can come in. And none of that is wrong. It is important to be theologically accurate. It is important to be right.

And yet, there is a danger of what I might call mere intellectualism. Remember this morning, we talked about that Hebrew word, yada, knowing? Well, it would be like only having the first knowledge I mentioned, a mere intellectual knowledge of Christ and his bride.

And so, you can think of Jesus—In Mark 7, he quotes Isaiah 29 verse 13. And Jesus says, “You know what’s wrong with these Pharisees? They honor me with their lips, but their hearts are far from me.”

They had all the intellectual understanding that anyone of their time could’ve had, but their hearts were completely detached from the reality of their brain. There was no feeling. It was purely outward, exterior intellect.

It’s not just humans, though, right? Think about the demons. What do the demons do? James tells us. The demons know God, and they, what? Tremble. But they hate him. They know more about God than you and I do. They see him face-to-face. They get summoned to his throne, and yet they hate him.

Or you can think of that word in Romans 1:21, where it says that though they knew him, they did not honor him. And instead, what did they do? They worshiped the creature rather than the Creator.

You see, people have knowledge, but mere intellectualism will never get you anywhere. But notice the author’s heart. Notice here the engagement of affections. It says, “My heart overflows with a pleasing thing.” It doesn’t say, “I plunge into my heart to try and find a thing.” It’s not, “I go digging. Hopefully, somewhere deep in my heart is a feeling towards Christ that I can express.” But he says it just bubbles over. It’s like one of those glorious fountains. We saw these in Invercargill, these big fountains, and the water just streams up and over, and falls back down. And what happens? It gets sucked back up, and it gets bubbled back over. And this is the state of this man’s heart. He’s not bringing it or finding it. It just flows out of him. It’s like a ever-living spring that brings forth what? Pleasure, delight, joy. It’s a pleasing thing to him. It’s a delight for him to make this song, not, not because of himself, but because of the object in whom he delights in.

You see, intellectual knowledge of Christ without love of Christ is ultimately void of Christ. because there are myriads of people who know about Christ and who will one day stand before the judgment and say, “Lord, Lord,” and he will say what? “I never knew you.” “I never”—Think this morning’s service. “I never had any covenantal knowledge of you. There was no relational joy, knowledge with you.”

You see, 0 older writers knew this far better than we do. Whether it’s Jonathan Edwards’ Religious Affections or whether it’s Thomas Chalmers’ The Explosive Power of a New Affection, they knew that it’s not enough just to think about Christ, but one’s whole emotional seat. Do you know what I mean by that? The seat of the emotions? The place where you feel when you are betrayed, the pit of your stomach where you feel delight when you see your bride walk through the room, when you see your newborn child and you feel the overflowing, welling up of emotional joy. That seat must be delighting in God, because we’re made for Jesus Christ. We’re made to be satisfied in him.

This is why, brothers and sisters, the world seek satisfaction in everything, and yet they never find it. A very good friend of mine, Ferrari, Porsche, MX-5s as throwaway cars, lovely home, everything he dreamed for, one day sitting on my deck with me after driving to my house in his Ferrari, and says to me, “Logan, you know, I’ve got all this stuff, and yet there’s something missing in my life and I don’t know what it is.” He said, “There’s no idea.” And I told him, and he walked away sad and depressed. Because ultimately, the things could never fill the longing of his soul to be satisfied in Christ.

You see, think about the words of Jesus to Peter. Peter had stuffed up something royal, hadn’t he? He betrayed Christ 3 times, denying his Lord and Master while Jesus is in the room. He says, “No, I don’t know him. No, I don’t know him. No, I don’t know him.” And when Jesus comes to Peter on that fateful day, what does he ask him? “Peter, have you done a PhD yet?” “Peter, don’t you understand? Peter, didn’t I teach you?” What does he ask him? “Peter, do you love me? Do you love me? Do you love me?” “Yes, Lord, you know all things. You know that I love you.” “Now go and feed my sheep.”

You see, Christ has come not just to give us a knowledge of him, but to woo us to him self- self, like a husband wooing his bride.

And so, we see this is a, a love song of the heart, but it’s also a love song of the mind. And so you notice the psalmist says, “I address my verses to the king. My tongue is like the pen of a ready scribe.”

This is a very crafted with intentionality. It’s very well-written. It is beautiful to read. the symmetry and the parts and the way it fits together doesn’t read the same in, in our understanding of poetry, ’cause we think of timing and syllabification. We think of, what? Rhyming. But Hebrew poetry is different, but it is beautiful.

Why? Because though his heart is fully engaged, there is more than just heart, because there’s a danger on the other side, isn’t there? There is a danger of not just mere intellectualism, but mere emotionalism or experientialism.

Let me give you an example of this. I used to help at a youth group in Huntley for, uh, quite a few years, and one of the other leaders there, he—I remember one day we had a leadership planning meeting, and he said to me, “Look, just wonderful news. One of the boys has accepted Christ.” And we’re like, “Fantastic. What happened?” He said, “Well, he went out on the beach, and when he was on the beach, he was looking at the sun rising, and he was just so overawed with the goodness of God as the sun rose that he gave his life to Jesus.” I said, “Well, well praise the Lord.” I mean, we’ve been teaching him and telling him about Christ and all these sorts of things.

But then the leader draws this conclusion. He says, “What we really need”—Because we’ve got, like, 80 kids in the youth group. 60 of them are unbelievers. It was purely just an outreach youth group. He says, “What we really need is the kids in our youth group to have experiences with God.” He says, “You know, we’re teaching them every week. We’re preaching the gospel each week, but it doesn’t work. But when they have an experience with God, something like the beach incident, then, then they really know Him.”

So, we don’t need intellect, right? We just need to give them a good experience and, and get them engaged with their emotions. And we see this all around Christendom, Christenden, don’t we? Turn the lights down, turn on the smoke machines, turn on the laser lights, set up the environment just right, and the people will come, and the people will cry out for Jesus and revival will break loose. Mere emotionalism and experientialism.

What’s the danger with this? Well, Paul says, speaking of the Jews, “They have zeal without knowledge.” Zeal without knowledge is a dangerous thing. You see, a, a zealous swordsman without knowledge will kill everybody around him. A zealous religious person without knowledge will wound many people.

I think of Acts. Jeff’s been preaching through Acts recently, and I’ve been lis- following along, and there’s that moment in Athens, remember, and he speaks to the Athenians and he says to them, *”I see you have a statue to”—What? An unknown god. What good did it do to them? Nothing, right? It’s not until they came to see and know of this God that hope was found.

It’s not enough for us to have just our emotions engaged. You can think of the example of the tongues versus prophecy argument of Paul. Now, Paul’s already said, “Seek both.” But then he says, “If you can only do one, I’d rather you do prophecy.” Why? Because prophecy, by the declaring of the knowledge of God, people will come in, hear the word of God, be convicted, and cry out, “Surely God is among you.” It’s not through emotionalism that this will take place.

I think this is most strongly shown in Hosea 6. Now, if you don’t—If you’re not familiar with the Book of Hosea, this is the one where the prophet has to marry an adulterous woman, and it’s this incredible illustration of God’s love for an adulterous people. And, and in Hosea 6, we get these ominous words where it says, “My people die from lack of knowledge.”

Do you know what the knowledge is in the chapter? It’s knowledge of God’s covenantal faithfulness to them. They lack knowledge of God’s ways among His people, and because they do not understand God’s ways, no matter how heart, how much heart is engaged into worship, they die.

You see, ’cause it’s not enough for us to have our hearts in love, but our hearts must be engaged with understanding and knowledge, because your affections, your affections can only be raised as high as your knowledge of the thing you delight in, right? You might say, “I love my wife,” but if you know nothing about her, how can you love her? How can you express that love?

And yet, isn’t it true—You know, you, you ask a young couple. They’ve been married a year. You just say, “Oh, do you love one another?” It’s, “Oh, yes, so much. I love her to the moon and back,” and they’re lovey and they’re dovey and they—And there’s icky things like they touch each other when you’re around them. They hug and embrace. I’m like, “This is so straight,”—But they, they’re, they’re—They love one another, and yet—you come back and talk to them at 10 years, and you say, “Do you love one another more than you did back then?” They say, “Oh, so—I had no idea what love was back then. I thought I loved my bride, but, oh, I love her so much more now.”

Gisela and I celebrated 20 years last year, and just last week or so it was 21 years, and I think to myself, “Man, I’m getting old.” But apart from that, oh, I used to think I loved her, I used to think I knew her, but, oh, just so much more. Because as I know her, as my breadth of knowledge, intimate, relational, as well as instructional, know her, my heart is raised up to that level.

And so our love of Christ, the author is saying, His love is this intermingling together of knowledge of God, knowledge of Christ, knowledge of His bride, and a deep-seated heart affection of Him, because you cannot have one without the other, but when they are together, they’re like self-feeding fires. They’re like in Pilgrim’s Progress. Do you remember the picture? I think it’s in the second part where Christiana gets showed the fire, and there’s the fire blazing and there’s someone trying to put it out. And then on the other side of the fire there’s what? Someone squirting oil on it. And that’s what it works like. As our knowledge grows, our love grows, and as our love grows, we want to know more. And as we know more, we want to love more. And so delight and satisfaction and knowledge flow together as we look to our Savior.

And so let me encourage you, like an archeologist, keep digging. Keep digging into the Scriptures. Use hymns, use the Psalms, devote yourself to the Word. I mean, what would you say if an archeologist who—I mean, you’ve seen these shows and stuff, right? And they’ve got their tiny little tools out. If it was me, it’d be, like, a pickax. They’ve got these tiny little tools and they’re ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- ch- and then, ooh, they find a bone. And the archeologist says, “I’ve f- I’ve found a bone.” And his friend says to him, “Oh! It’s a bone!” And the archeologist says, “Yes, well, our work here is done.” And his friend says to him, “Well, aren’t you gonna dig the rest up? Aren’t you interested to know what the bone belongs to?” And the man says, “Oh, why do I need to do that? I’ve found a bone. I know there’s something here. That’s enough for me. I’m satisfied.” He said, “What a fool. It could be a dinosaur, or it could just be a dog’s bone. That wouldn’t be very exciting. Dig! Find more! And see what glorious joys you might find within.”

And so it is as we come to—And this is the wonder about eton- eternity, brothers and sisters, because for all of eternity we will dig, and dig, and dig into the glorious majesty of Christ and His bride, and find deeper wells of joy, deeper satisfaction.

But there’s one more thing. So this is a, a love song of the heart, a love song of the mind, but it is a love song of the mouth. It is a song to be sung. And so he says, “My tongue is like the pen of a ready scribe.”

And you know what a scribe is, don’t you, children? A scribe is someone who takes notes. So, a person speaks and the scribe writes down what they’re speaking. My mother used to do this. She was a PA for fancy business people. And so the sh- the businessman would push the button and she would walk in, and he’d say, “Take notes,” and she’d go, “Okay,” professional shorthand, and she’d go and write down everything he said, and then she’d go out and type it up. Always ready. Always ready.

And he says, “My tongue is always ready to”—To sing, to proclaim, to declare.

You see, there’s a danger of us loving and knowing and yet being tempted to do this. Remember that children’s song? Hide it under a bushel? I’m gonna let it shine.

See, why? Why is his mouth so ready? Because those who truly love, those who truly delight, those whose hearts overflow with this intermingling of knowledge and affection, cannot help but tell others.

And you’ve probably seen this before, I remember this in my workplace when I was a sales manager. One of our staff members got engaged. You’ve seen these ladies, right? They get engaged. They get the ring on their finger. What do they do? Everywhere they go, “Have you seen my ring? Have you seen my ring? Have you seen my ring?” And they go shopping, and they’re, like, doing this awkward thing where they hold things up, and they’re like—carrying my bag, hoping someone notices. “Oh, is that a ring?” “Yeah, I just got engaged! And you should see my fiance. He’s so handsome, and he did this,” and they delight to tell the story. Why? Because they’re delighting in the object of their love.

And so it is with the Psalmist. He has found his chief delight, and so he delights to proclaim it to others. See, a silent Christian is a misnomer. There’s no such thing. Even if he was to have his heart, his tongue cut out, he would find a way to proclaim the glories of his King.

I’ll never forget, uh, one of my best friends growing up. His dad told me the story. When he got converted, a wonderful testimony, but he got converted, drastic change, and he was just so overwhelmed with what he had received that he could not stop talking about it, like, everywhere he went. Workplaces, he, like, got himself in trouble in workplaces ’cause he just would not stop talking about it. And he came to church, and he’s like—He’s looking around this church of people who, who were like silent Christians. And he’s looking around, and he’s going, “What’s wrong with you people? W- why—Why are you not excited? Why are you not—Why aren’t you sharing?” And an old Dutchman, it’s always a Dutchman, an old Dutchman came up to him and said to him, “You’ll calm down one day. It’s just ’cause it’s new. But soon enough, you’ll calm down, and you’ll be like the rest of us.” Oh, God forbid.

You know, he did change, but I don’t think he ever did. He’s always been quite affectionate for the Lord in telling others of Him because he loves Him.

You know, brothers and sisters, we have been saved to delight and glorify God. That’s our chief end, right? We often forget the second half. Have you ever noticed that? What’s the chief end of man? To glorify God and to enjoy ? We just kind of leave the second half off. I mean, I don’t know about you, but that was my experience growing up, enjoying God forever.

You see, the reality is the, the way we glorify God is by delighting in Him more fully. The more we are satisfied and delighting in Christ, the more we will glorify Him, because He will be our chief delight.

So how do we do this? How do we delight to express the goodness of God? Well, to give it an illustration, what happens when you go to a restaurant or a café or someone’s house and you get given a wonderful meal? Have you, have you witnessed this? You sit down, the meal, and everyone gets their meals out, and one person’s meal is way better than everybody else’s. And he takes a, takes a bite, and what does he do? “Oh. That’s amazing.” And w- everyone goes, “What’s amazing?” “Uh, this steak is incredible. I have never eaten such incredible steak.” And everyone goes, “Oh.” And they look at their own meal and think, “Oh. Maybe I made a bad decision.” And then what happens? He cuts another piece, and he sticks it in his mouth, and what does he do? “Oh. This steak is—Like, you guys have got to try this steak. This steak is incredible.” And then what does the wife say? “Can I have a try, honey?” Says, “Of course you can,” or I hope he says, “Of course you can.” He cuts a piece off, and he passes it to his wife, and she eats it, and what does she do? “Oh, mate, I picked the wrong meal.” “Can we trade? The steak is incredible.” And then, of course, what do the friends say? “Oh, can I try some?” And what happens? Like, it spreads slowly around the table, this building delight in the m- most glorious food at the table.

Brothers and sisters, this is us, right? We come in, and we taste of Christ, and we go, “Oh, I never knew He could be so good. He’s incredible!” And someone says, “What are you talking about?” You say, “Oh, I found a friend. Oh, such a friend! He loved me ere I knew Him.” “He drew me with the cords of love that tightly bound me. I was lost in darkest night, but he set me free.” And as you delight, people can’t help but go, “There’s something different about this man. He’s found something. I don’t know what he’s found, but I want—And so, we express it through our words, don’t we? Through the word of our testimony. As people say, “What, what is this hope you have?” 1 Peter. And we say, “Ah, my hope is nothing else but Jesus Christ.”

Then we express it by killing our sin, because we used to what? We used to follow the patterns of our flesh and, and we would bow down to idols, and we would sacrifice to the gods of this world, but now we’ve found one who’s worthy of all of our praise. And we look at the cheap trinkets that we used to worship and we go, “What a fool. What is this? It’s a creature.” Um, “I cut down a tree,” Isaiah says, “and, and I took it and I carved it up, and some of it I used to burn a fire and eat some food, and the other part I carved into a statue, and then I bowed down to it and I say, ‘You are my god.’” You go, “What a fool. Why would I have done that?” Look at Jesus Christ, burning with blazing fire, garments white like snow, eyes burning, feet like burnished bronze, hair like white wool, and from the mouth came a sword, a double-edged sword. And you see Him in His glory and you say, “Why, why would I fool around—And so we put our idolatry to death.

And we also, we also do it by delighting in Christ together, don’t we? Isn’t that what this is all about? I mean, why else did you come today? I hope it wasn’t to listen to me. If that was your only reason, you’re missing the picture. I mean, the cooking was good, but I hope you didn’t come just for the shared lunch. What did you come for? Ask yourself that. Why did you come to church this morning, and why did you return a second time? Is it because someone told you? That’s your obedience. Or is it because you knew that here is a little gathering, a little gathering of God’s people who delight in Christ? And you go, “Ah, I know there, there, there I will find people who love the Lord.” That’s what we’re about. That’s why we come here, because He’s here. “I am a Savior,” the Lord says, “In their midst.”

We also express this delight through our suffering, and I’m thinking now of persecution. What does a martyr in Nigeria communicate to his persecutor? What he expresses is that he has found a joy and delight that is so rich and so good and so overwhelming that it is worth losing your head for. It is worth giving up everything to have. And you know what? That testimony converts people to Christ very quickly. I remember reading of Richard Wurmbrand telling the story of those who tortured them, seeing their singing of hymns and praising of Christ in the dungeon, getting converted and joining them in the cell.

And so we, we suffer for the name of Christ, we are afflicted, we are despised, we are rejected because we love Christ, and yet we still love Christ. And the testimony of that, like the psalmist whose tongue is ready, shouts forth a better word than the blood of Abel.

Brothers and sisters, there’s not very much better than rich relational bliss, right? I mean, if you’re married, you know this. I, I like, kind of like going away by myself, not really. But, you know, there is one aspect I love about going away by myself. It’s when I come home. I mean, I, I will go away intentionally by myself just so I can have the joy of coming home again, of walking through the door and seeing the smile on my wife’s face to see me come home. And seeing my children, they’re a bit older now, they don’t do it quite as much, but when they were little, s- seeing the children run and jump in your arms because daddy’s home. And you—This is not just for married people. It’s for friends. Sure, it’s expressed differently, you don’t run into your friend’s arms unless you’re a girl, but a relational bliss where, where you have mutual joy and delight in one another is impossible to beat.

And you know the precious thing is that we’re invited into that with the Lord Jesus Christ. “He who,” John says, “was face to face with God has come into this world that we might be face to face with Him.” Do you remember last week? Jesus will return as a judge and all eyes will see Him. It’s a delight for us, isn’t it? It’s the day when we return from a holiday far away and we finally see our husband face to face.

You are invited today to hear what Calvin Miller would call The Song of The Singer. I don’t know if you’ve read Calvin Miller’s book, The Singer. If you haven’t, sell your T-shirt and buy a copy and read it. It’s a poet’s story of the gospel, and in it, the singer, who is Jesus, the singer, he, he goes around Galilee singing, and people hear his song and they fall in love and they get set free from their bonds of sin and shame, and all other competing songs fade away. This is our savior, right?

And in Psalm 45, we’re gonna hear the song of the love of Christ and his bride and share in it and taste of it and see that he is good.

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