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5 Exalt Jehovah our God This exhortation is properly addressed to the Church alone, because having been made a partaker of the grace of God, she ought the more zealously to devote herself to his service, and to the love of godliness. The Psalmist, therefore, calls upon the Jews to exalt that God from whom they had received such manifest help, and enjoins them to render that worship appointed in his Law. The temple indeed is frequently in other places denominated God’s seat, or house, or rest, or dwelling-place; here it is called his footstool, and for the use of this metaphor, there is the best of all reasons. For God desired to dwell in the midst of his people in such a manner, as not only to direct their thoughts to the outward temple and to the ark of the covenant, but rather to elevate them to things above. Hence the term house or dwelling-place tended to impart courage and confidence to them, that all the faithful might have boldness to draw near unto God freely, whom they beheld coming to meet them of his own accord.

But as the minds of men are prone to superstition, it was necessary to check this propensity, lest they should associate with their notions of God things fleshly and earthly, and their thoughts should be wholly engrossed by the outward forms of worship. The prophet, therefore, in calling the temple God’s footstool, desires the godly to elevate their thoughts above it, for he fills heaven and earth with his infinite glory. Nevertheless, by these means he reminds us that true worship can be paid to God no where else than upon mount Zion. For he employs a style of writing such as is calculated to elevate the minds of the godly above the world, and, at the same time, does not in the least degree detract from the holiness of the temple, which alone of all places of the earth God had chosen as the place where he was to be worshipped. From this we may see, since the days of Augustine, how vainly many perplex themselves in endeavoring to ascertain the reason for the prophet ordering God’s footstool to be worshipped. The answer of Augustine is ingenious. If, says he, we look to Christ’s manhood, we will perceive a reason why we may worship the footstool of God, and yet not be guilty of idolatry; for that body in which he wishes to be worshipped he took from the earth, and on this earth nothing else than God is worshipped, for the earth is both the habitation of Deity, and God himself condescended to become earth. All this is very plausible, but it is foreign to the design of the prophet, who, intending to distinguish between legal worship, (which was the only worship that God sanctioned,) and the superstitious rites of the heathen, summons the children of Abraham to the temple, as if to their standard, there, after a spiritual manner, to worship God, because he dwells in celestial glory.

Now that the shadowy dispensation has passed away, I believe that God cannot otherwise be properly worshipped, than when we come to him directly through Christ, in whom all the fullness of the Godhead dwells. It were improper and absurd for any one to designate him a footstool. For the prophet merely spake in this manner to show that God was not confined to the visible temple, but that he is to be sought for above all heavens, ¹¹⁹¹¹⁹     “Comme aussi il est esleve par dessus tout le monde.” — Fr. inasmuch as he is elevated above the whole world.

The frantic bishops of Greece, in the second Council of Nice, very shamefully perverted this passage, when they endeavored to prove from it that God was to be worshipped by images and pictures. The reason ¹²⁰¹²⁰     “La cause qu’il rend.” — Fr. “Causae redditio.” — Lat. assigned for exalting Jehovah our God, and worshipping at his footstool, contains an antithesis: he is holy For the prophet, in hallowing the name of the one God, declares all the idols of the heathen to be unholy; as if he should say, Although the heathen claim for their idols an imaginary sanctity, they are nevertheless very vanity, an offense, and abomination. Some translate this clauses for it is holy; but it will appear from the end of the psalm that it was the design of the prophet by this title to distinguish God from all idols.