Call to Worship January 4, 2026
Psalm 90:1-4
“1 The first comfort of the Lord’s people, against the miseries of this life is from the Lord’s kindness to his people in all ages. Whence learn, 1. There is no dealing with God in prayer, except we lay hold on the offer of God’s kindness, according to the covenant of grace, and look upon God as gracious to us in Christ. Therefore here and elsewhere, supplicants begin with renewed acts and expressions of saving faith. 2. God’s people in every place and age, are one incorporation with God’s people in all ages preceding and following, and may lay claim to all the privileges of God’s people before them, as here the church in Moses’ time joineth itself with all the Lord’s people in former times, for the use of succeeding ages which were to come: Lord, thou hast been our dwelling-place in all generations. 3. Albeit the Lord’s people be strangers in the earth; partly, because they have no certain residence in this world; partly, because they are evilly entertained by men of this world; but specially, because in their affections they are pilgrims in this world: yet they want not a resting-place, and a dwelling in heaven, even God himself, in whom they dwell by faith, and find rest, and food, and protection, and comfort; yea, and in his heart they have had a lodging in all generations: Lord, thou hast been our dwelling-place in all generations. 4. Troubles and miseries in this life make the godly search out their interest in God, and in another life, as here and elsewhere we may perceive in the exercise of God’s children: their straits on earth make them seek enlargement in heaven.
2 The second comfort of the believer against the miseries of this short life, is taken from the decree of their election, and the eternal covenant of redemption of them, settled in the purpose and counsel of the blessed Trinity for their behoof, wherein it was agreed before the world was, that the Word to be incarnate, should be the Saviour of the Elect: for here the asserting of the eternity of God, is with relation to his own chosen people; for, thou hast been our dwelling-place in all generations, and thou art God from everlasting to everlasting, is in substance thus much: thou art, from everlasting to everlasting, the same unchangeable God in purpose and affection toward us thy people, and so thou art our God from everlasting, in regard of thy eternal purpose of love, electing us, and in regard of thy appointing redemption for us by the Redeemer. Whence learn, 1. From God’s good-will to us in time, we may rise to God’s good-will to us before time; and from grace showed to us in time, we may conclude grace and good-will purposed toward us, and ordained for us before time. Thus the psalmist teacheth us to climb; for after he hath said, from generation to generation, thou hast been our dwelling-place, that is, in all time past thou hast been our God, he subjoineth, before the mountains were brought forth, ere ever thou hadst formed the earth and the world, thou art God: that is, the same God unchangeable in thy purpose and love toward us before time, from everlasting. 2. From special love shown to us in time, we may conclude love toward us, not only before time, from everlasting, but also that it shall continue toward us after time for ever: even from everlasting to everlasting, thou art God, saith he; that is, the same strong God immutable in thy purpose and love toward us first and last: and indeed faith cannot fix itself, till, by the warrant of God’s word, and feeling of his gracious working in us in time, it join God’s work of grace and his purpose of grace together. Therefore the apostle, Ephes. 1., leadeth the believer in Christ, to election in Christ before the world was, and to predestination unto adoption by Jesus Christ, according to the good pleasure of his will before the world was, v. 3–5. And, 2 Tim. 1:9, he leadeth us to a completed covenant before the world was made, between God the Father and God the Son, according whereunto all conditions required of the Redeemer are settled; and all the elect, all the redeemed are delivered over to the Son, the Word to be incarnate, designed Redeemer; and all saving grace is given over into Christ’s hand, for behoof of the elect, to be let forth unto them in due time: for there it is said, that grace was given to us in Christ Jesus, before the world began. 3. The nature of God, which is to be one and the same, unchangeable from everlasting to everlasting, is the solid ground of the reasoning of faith after this manner, as here we are taught: from everlasting to everlasting, thou art God. 4. The knowledge of God’s eternal good-will to us, is a sufficient cordial to soften and sweeten all our grief and affliction in this life: for the very end why this doctrine is prefixed to what is following about temporal misery, is, to comfort the Lord’s people against all the troubles of this life.
3 A third comfort is from the resurrection of the dead. Whence learn, 1. Albeit God executeth the decree which hath appointed all men once to die, yet he hath appointed also a resurrection, whereby he is powerfully to recall and make return from death all the posterity of Adam: thou turnest man to destruction, and so all men must die; and sayest, Return, ye children of men, and so all men must rise again. 2. It will cost the Lord but a word to make the dead rise again, or to make them that are destroyed return again: thou sayest, Return, ye children of men. His word is already past forth in the doctrine of the Resurrection, and is altogether operative, and shall prove fully effectual at length.
4 The fourth comfort is from the shortness of the time between a man’s death and his returning from it in the resurrection set down by way of answering an objection, which might be moved concerning the long time since the resurrection was promised, till the time that it be really accomplished. Whence learn, 1. Albeit it may seem a long time between a man’s death and his resurrection, yet is it before God but a short time; yea and in effect it is nothing in comparison of eternity: for a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. 2. Except we reckon time as God reckoneth it, we cannot but be weary and think long, and wonder at the delay of the performance of promises, and so fall into temptation of unbelief, as we are taught by the obviating of the objection, and comparing of a thousand years in God’s sight, with yesterday when it is past, and with a watch in the night.”[1]
[1] David Dickson, A Brief Explication of the Psalms, vol. 2 (Glasgow; Edinburgh; London: John Dow; Waugh and Innes; R. Ogle; James Darling; Richard Baynes, 1834), 131–134.