Psalms · Chapter 149

Verse 1. Sing unto the Lord a new song] That is, as we have often had occasion to remark, an excellent song, the best we can possibly pronounce. So the word vdj chadash is often understood; and so the word novus, “new,” was often used among the Latin writers:—

Pollio amat nostram, quamvis sit rustica, musam.

Pollio et ipse facit NOVA CARMINA.

VIRG. Ecl. iii., ver. 84.

Pollio loves my lines, although rude:

Pollio himself makes excellent odes.

Tamely and inexpressively translated by Dryden:—

“Pollio my rural verse vouchsafes to read.

My Pollio writes himself.”

O what a falling off is here!

Servius, in his comment on nova, says, magna, miranda. Nova means great, admirable.

So on novum nectar, Ecl. v., ver. 71, he says, id est, magna dulcedo; “nectar of EXCELLENT flavour.”

Congregation of saints.] The Israelites, who were, by profession and by injunction, a holy people.

Verses 1-3. Sing unto the Lord a new song — For these new mercies conferred upon us, denied to former times. Let Israel rejoice in him that made him — That made them not only his creatures, but, which is unspeakably greater, his people; or, that advanced them to, and adorned them with, singular privileges, as the word hv[, here used, is understood 1 Samuel 12:6, and elsewhere. Let the children of Zion be joyful in their king — In Jehovah, who condescends, in a peculiar sense, to become their king, and, in the exercise of his kingly power, delivers, protects, and governs them as his subjects. Let them praise his name in the dance, &c. — According to the usage of that time and dispensation: see notes on Exodus 15:20, 21; 2 Samuel 6:14. True Christians are now the people to whom belong the names and characters of saints, Israel, and children of Zion. They sing this holy song as the psalmist hath enjoined them to do. They sing it as new men, with new affections and dispositions, and in its evangelical sense, celebrating new victories, and victories of a new kind, and new and greater mercies, even a spiritual salvation and an eternal redemption. “They rejoice with hearts and voices,” if not also with “instruments, and every other token of joy, in him who made them, who created them anew in righteousness and true holiness: they are joyful in their king, who hath himself overcome, and is now leading them on to final conquest and triumph, to honour and immortality.”

1. A new song—Suited to the new era of the nation’s history, and the new joys and hopes awakened. This call for a “new song,” which occurs five times in the Psalms, always indicates some marked occasion for joy and thanksgiving—epochal points in the history of the individual or of the nation. In the congregation—For now, after seventy years’ dispersion, the holy convocation of the covenant people is again witnessed.

Verse 2. In him that made him] Let them remember in their exultations to give all glory to the Lord; for he is the Author of their being and their blessings. And let them know that he is their King also; that they should submit to his authority, and be guided and regulated in their hearts and conduct by his laws.

Verses 1-3. Sing unto the Lord a new song — For these new mercies conferred upon us, denied to former times. Let Israel rejoice in him that made him — That made them not only his creatures, but, which is unspeakably greater, his people; or, that advanced them to, and adorned them with, singular privileges, as the word hv[, here used, is understood 1 Samuel 12:6, and elsewhere. Let the children of Zion be joyful in their king — In Jehovah, who condescends, in a peculiar sense, to become their king, and, in the exercise of his kingly power, delivers, protects, and governs them as his subjects. Let them praise his name in the dance, &c. — According to the usage of that time and dispensation: see notes on Exodus 15:20, 21; 2 Samuel 6:14. True Christians are now the people to whom belong the names and characters of saints, Israel, and children of Zion. They sing this holy song as the psalmist hath enjoined them to do. They sing it as new men, with new affections and dispositions, and in its evangelical sense, celebrating new victories, and victories of a new kind, and new and greater mercies, even a spiritual salvation and an eternal redemption. “They rejoice with hearts and voices,” if not also with “instruments, and every other token of joy, in him who made them, who created them anew in righteousness and true holiness: they are joyful in their king, who hath himself overcome, and is now leading them on to final conquest and triumph, to honour and immortality.”

2. In him that made him—The Maker of Israel corresponds to King in the next member of the verse, and refers not so directly to the act of creation, as to Jehovah’s act of constituting, and now resuscitating, their national and Church organization and life. The Hebrew word “made,” (hc[,) though sometimes used interchangeably with the word create, here properly takes the sense of form, construct, constitute. The reconstruction of their civil and religious polity, however, was like a new creation.

Verse 3. Let them praise his name in the dance] lwjmb bemachol, with the pipe, or some kind of wind music, classed here with ãt toph, the tabor or drum, and rwnk kinnor, the harp. “lwjm machol,” says Parkhurst, “some fistular wind-instrument of music, with holes, as a flute, pipe, or fife, from lj chal, to make a hole or opening.” I know no place in the Bible where lwjm machol and tljm machalath mean dance of any kind; they constantly signify some kind of pipe.

Verses 1-3. Sing unto the Lord a new song — For these new mercies conferred upon us, denied to former times. Let Israel rejoice in him that made him — That made them not only his creatures, but, which is unspeakably greater, his people; or, that advanced them to, and adorned them with, singular privileges, as the word hv[, here used, is understood 1 Samuel 12:6, and elsewhere. Let the children of Zion be joyful in their king — In Jehovah, who condescends, in a peculiar sense, to become their king, and, in the exercise of his kingly power, delivers, protects, and governs them as his subjects. Let them praise his name in the dance, &c. — According to the usage of that time and dispensation: see notes on Exodus 15:20, 21; 2 Samuel 6:14. True Christians are now the people to whom belong the names and characters of saints, Israel, and children of Zion. They sing this holy song as the psalmist hath enjoined them to do. They sing it as new men, with new affections and dispositions, and in its evangelical sense, celebrating new victories, and victories of a new kind, and new and greater mercies, even a spiritual salvation and an eternal redemption. “They rejoice with hearts and voices,” if not also with “instruments, and every other token of joy, in him who made them, who created them anew in righteousness and true holiness: they are joyful in their king, who hath himself overcome, and is now leading them on to final conquest and triumph, to honour and immortality.”

Verse 3. Praise his name in the dance. lwjmb Be-machol. Latin, in choro. It appears from the fourth verse of the next psalm, that this was an instrument of music, because it is put there between the instruments of music. Certainly they did not dance in the worship of the temple.—The timbrel. Hebrews pt toph. Something like the instrument which the Italians call the tambour.— The harp. Hebrews rwnk kinnor, an instrument struck with the fingers, which answers to the description of the harp.

3. In the dance—Hebrew, With the mahhol. lwjm, (mahhol) from lwj, (hhool,) to twist, turn, writhe, is supposed to indicate the “dance,” from the twisted and contorted motions of the actor, or the round “dance,” dancing in a circle. It occurs, with its derivative mehhoolah, fourteen times, and is always translated “dance” in our English Version, except once, (Song of Solomon 6:13,) though in the text, and in Psalm 150:4, the marginal reading is pipe, which is probably the true idea. The mention in the text, of the mahhol with the timbrel, (toph,) or tambourine and harp, would seem to be sufficient to class it with their musical instruments. This is corroborated by Judges 21:21, where the English translation, “If the daughters of Shiloh come out to dance in dances,” should be: “If they come out to dance with meholoth, or musical instruments,” of whatever kind. Professor Marks, (Smith’s Dic. of the Bible, article Dance,) quotes Joel Brill, an author of the first authority on this subject, who says: “It is evident from the passage (Psalm cl, 4) ‘Let him praise his name with the toph, [timbrel] and mahhol,’ that the latter must here mean some musical instrument, and this, he adds, is the opinion of the majority of scholars.” Dr. A. Clarke says: “I know of no place in the Bible where the word means dance, but constantly some kind of pipe,” and quotes Parkhurst as sustaining the same opinion. So also Rosenmuller.

As the English version now stands, it would authorize the opinion that dancing was a familiar accompaniment of the higher forms of praise among the Hebrews. We have already had occasion to say, (see note on Psalm 30:10,) that this is unsustained by history. The marginal reading is better: “Let them praise his name with the pipe.” A form of solemn dance, did accompany some of their triumphal celebrations, such as are recorded Exodus 15; 2 Samuel 6:14, 16; but the evangelical spirit predominated. A notable instance is given Psalm 68. Dancing is not there specified, but from verses 11, 25, it seems probable. Let the reader examine the psalms composed and sung on the occasion of the second removal of the ark, at which David danced, and judge whether his example countenances modern social dancing, or justifies any custom of religious dancing. In the religious rites of the heathen it was common, but always, with them, irreverent, gay, and lewd. With the Hebrews it never received the sanction of Moses, nor attained a permanency. The reference of Judges 21:21, indicates the custom at a time proverbial for irregularities. See notes on Psalm 30:11; 42:4.

V. 4. The Lord-He rejoiceth over them to do them good. Beautify-Heb. adorn, make them amiable and honourable in the eyes of the world, who now hate and despise them. The meek-All true Israelites are such.

Verse 4. The Lord taketh pleasure in his people] The pleasure or good will of God is in his people: he loves them ardently, and will load them with his benefits, while they are humble and thankful; for,

He will beautify] rapy yephaer, he will make fair, the meek, µywn[ anavim, the lowly, the humble with salvation, בישועה bishuah; which St. Jerome thus translates, Et exaltabit mansuetos in Jesu, “And he will exalt the meek in Jesus.” Whether this rendering be correct or not, there is no other way by which the humble soul can be exalted, but by JESUS, as the redeeming Saviour.

Verse 4. The Lord taketh pleasure in his people — He loveth them above all people, and rejoiceth over them to do them good. He will beautify the meek — The humble, and lowly, and contrite in heart, that tremble at his word, and submit to it; that are patient under their afflictions, and show all meekness toward all men. These the men of the world vilify and asperse; but God will justify them, and wipe off their reproach; nay, he will beautify, or adorn, or glorify them, as rapy signifies. They shall appear, not only clear, but comely and honourable before all the world, with the comeliness and dignity wherewith he clothes them. He will beautify them with salvation, perhaps with temporal salvation, working remarkable deliverances for them; and then they who had lain among the pots, become as the wings of a dove covered with silver, Psalm 68:13: but especially with eternal salvation. The righteous shall be beautified indeed in that day when they shine forth as the sun in the kingdom of their Father.

4. Beautify the meek with salvation—This is a law of the divine government. The meek, not the proud and contentious, shall triumph at last, even in this life. Matthew 5:5. These are they who wait in patient suffering for God’s time and manner of judgment. “Beautify,” here, takes the sense of honour. God will honour the meek in the eyes of the world. The struggling colony had humbly borne the malice and perfidy of hostile tribes for nearly a hundred years from their first arrival, (Ezra 1,) and about one hundred and sixty six years from the beginning of their captivity, but now they are honoured in the sight of the nations by the favour of the king of Persia, and the completion of their new temple and city walls. “Salvation” is here to be taken in its broadest sense, embracing temporal and spiritual deliverance. The author speaks of the true Israel.

V. 5. In glory-For the honour which God putteth upon them. Beds-By night as well as by day.

Verse 5. Let the saints be joyful in glory] Let them be gloriously joyful: seeing themselves so honoured and so successful, let them be joyful. God has put glory or honour upon them; let them give him the thanks due to his name.

Sing aloud upon their beds.] While they are reclining on their couches. At their festal banquets, let them shout the praises of the Lord. In imitation of this we often have at our public entertainments the following words sung, taken from the Vulgate of Psalm cxv. 1: NON NOBIS DOMINE NON NOBIS; sed NOMINI TUO da GLORIAM! super MISERICORDIA TUA et VERITATE TUA. “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake.” Let them mingle their feasting with Divine songs. This reclining on couches, while they take their food, is still practised in Asiatic countries.

Verses 5-8. Let the saints be joyful in glory — For the honour which God puts upon them. Let them sing aloud upon their beds — By night as well as by day, in the time usually devoted to rest and sleep, which they shall borrow to praise God in for his eminent and extraordinary blessings. Let the high praises of God be in their mouths; &c. — “In assured hopes of victory they shall go to war with psalms and hymns in their mouths, concerning the great acts of the Lord, which they shall courageously sing with a loud voice when they shall fall upon their enemies, and prefer to the two-edged sword which they carry in their hands.” — Bishop Patrick. To execute vengeance upon the heathen — For all their cruelties and injuries toward God’s people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians, and other neighbouring nations. Their kings and nobles were taken prisoners, (verse 8,) and on some of them the judgment written (verse 9) was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, and by Samuel on Agag. Jehoshaphat’s army had, at the same time, the high praises of God in their mouths, and a two-edged sword in their hand; for they went forth to war singing the praises of God, and then their sword did execution, 2 Chronicles 20:23. It may be applied to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And it is evident from many passages both of the Old and New Testaments, especially from Zechariah 9:13-16; and 14:17-19; Revelation 19:11- 21, that something of a similar nature will take place when the antichristian powers are destroyed, and more glorious times are introduced.

Verse 6. Let the high praises of God] Let them sing songs the most sublime, with the loudest noise consistent with harmony. And a two-edged sword in their hand] Perhaps there is an allusion here to the manner in which the Jews were obliged to labour in rebuilding the walls of Jerusalem: “Every one with one of his hands wrought in the work, and with the other hand held a weapon,” Nehemiah 4:17. The two-edged sword, in Hebrew, is twypyp pipiyoth, “mouth mouths.”

Verses 5-8. Let the saints be joyful in glory — For the honour which God puts upon them. Let them sing aloud upon their beds — By night as well as by day, in the time usually devoted to rest and sleep, which they shall borrow to praise God in for his eminent and extraordinary blessings. Let the high praises of God be in their mouths; &c. — “In assured hopes of victory they shall go to war with psalms and hymns in their mouths, concerning the great acts of the Lord, which they shall courageously sing with a loud voice when they shall fall upon their enemies, and prefer to the two-edged sword which they carry in their hands.” — Bishop Patrick. To execute vengeance upon the heathen — For all their cruelties and injuries toward God’s people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians, and other neighbouring nations. Their kings and nobles were taken prisoners, (verse 8,) and on some of them the judgment written (verse 9) was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, and by Samuel on Agag. Jehoshaphat’s army had, at the same time, the high praises of God in their mouths, and a two-edged sword in their hand; for they went forth to war singing the praises of God, and then their sword did execution, 2 Chronicles 20:23. It may be applied to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And it is evident from many passages both of the Old and New Testaments, especially from Zechariah 9:13-16; and 14:17-19; Revelation 19:11- 21, that something of a similar nature will take place when the antichristian powers are destroyed, and more glorious times are introduced.

6. The high praises of God—Hebrew, The exaltations of God; that is, those praises which exalt God in the eyes of his universe. In their mouth—Hebrew, In their throat, as indicating loud sounding praise. In Isaiah 58:1, the same word is rendered “cry aloud.” The loud sounding instruments of music, enumerated verse 3, and Psalm cl, 3-5, indicate the greatest joy. A two-edged sword—This is not the sword of war, but of administrative justice, as appears in the following verses. A nation that would honour God with loud and exulting praises, must jealously guard the foundations of government and defend the rights of the people. Figuratively, “a two edged sword” denotes the word of God. Hebrews 4:12; Revelation 1:16.

V. 7. Vengeance-For all their cruelties and injuries towards God’s people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians and other neighbouring nations.

Verse 7. To execute vengeance upon the heathen] This may refer simply to their purpose of defending themselves to the uttermost, should their enemies attack them while building their wall: and they had every reason to believe that God would be with them; and that, if their enemies did attack them, they should be able to inflict the severest punishment upon them. Punishments upon the people] The unfaithful and treacherous Jews; for we find that some, even of their nobles, had joined with Sanballat and Tobiah; (see Nehemiah 6:17-19:) and it appears also that many of them had formed alliances with those heathens, which were contrary to the law; see Nehemiah 13:15-29.

Verses 5-8. Let the saints be joyful in glory — For the honour which God puts upon them. Let them sing aloud upon their beds — By night as well as by day, in the time usually devoted to rest and sleep, which they shall borrow to praise God in for his eminent and extraordinary blessings. Let the high praises of God be in their mouths; &c. — “In assured hopes of victory they shall go to war with psalms and hymns in their mouths, concerning the great acts of the Lord, which they shall courageously sing with a loud voice when they shall fall upon their enemies, and prefer to the two-edged sword which they carry in their hands.” — Bishop Patrick. To execute vengeance upon the heathen — For all their cruelties and injuries toward God’s people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians, and other neighbouring nations. Their kings and nobles were taken prisoners, (verse 8,) and on some of them the judgment written (verse 9) was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, and by Samuel on Agag. Jehoshaphat’s army had, at the same time, the high praises of God in their mouths, and a two-edged sword in their hand; for they went forth to war singing the praises of God, and then their sword did execution, 2 Chronicles 20:23. It may be applied to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And it is evident from many passages both of the Old and New Testaments, especially from Zechariah 9:13-16; and 14:17-19; Revelation 19:11- 21, that something of a similar nature will take place when the antichristian powers are destroyed, and more glorious times are introduced.

7. Vengeance—The word simply means retributive justice, in rendering back to men according to their deeds.

Verse 8. To bind their kings with chains, and their nobles with fetters of iron] That is, if these kings, governors of provinces, and chiefs among the people, had attacked them, God would have enabled them to defeat them, take their generals prisoners, and lead them in triumph to Jerusalem. It is certain also that in the times of the Maccabees the Jews had many signal victories over the Samaritans, Philistines, and Moabites; and over Antiochus, king of Syria. See the Books of the Maccabees. To these the psalmist may here refer in a hyperbolical way, not unusual in poetry and in songs of triumph.

Verses 5-8. Let the saints be joyful in glory — For the honour which God puts upon them. Let them sing aloud upon their beds — By night as well as by day, in the time usually devoted to rest and sleep, which they shall borrow to praise God in for his eminent and extraordinary blessings. Let the high praises of God be in their mouths; &c. — “In assured hopes of victory they shall go to war with psalms and hymns in their mouths, concerning the great acts of the Lord, which they shall courageously sing with a loud voice when they shall fall upon their enemies, and prefer to the two-edged sword which they carry in their hands.” — Bishop Patrick. To execute vengeance upon the heathen — For all their cruelties and injuries toward God’s people. This was literally accomplished by David upon the Philistines, Ammonites, Syrians, and other neighbouring nations. Their kings and nobles were taken prisoners, (verse 8,) and on some of them the judgment written (verse 9) was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, and by Samuel on Agag. Jehoshaphat’s army had, at the same time, the high praises of God in their mouths, and a two-edged sword in their hand; for they went forth to war singing the praises of God, and then their sword did execution, 2 Chronicles 20:23. It may be applied to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And it is evident from many passages both of the Old and New Testaments, especially from Zechariah 9:13-16; and 14:17-19; Revelation 19:11- 21, that something of a similar nature will take place when the antichristian powers are destroyed, and more glorious times are introduced.

V. 9. Written-Appointed and declared in the holy scripture.

Verse 9. To execute upon them the judgment written] In Deuteronomy 7:1, &c., God promises his people complete victory over all their enemies, and over the heathen. God repeatedly promises such victories to his faithful people; and this is, properly speaking, the judgment written, i.e., foretold.

This honour have all his saints.] They shall all be supported, defended, and saved by the Lord. Israel had this honour, and such victories over their enemies, while they continued faithful to their God. When they relapsed into iniquity, their enemies prevailed against them; they were defeated, their city taken, their temple burnt to the ground, more than a million of themselves slaughtered, and the rest led into captivity; and, scattered through the, world, they continue without king, or temple, or true worship, to the present day.

“But do not these last verses contain a promise that all the nations of the earth shall be brought under the dominion of the Church of Christ; that all heathen and ungodly kings shall be put down, and pious men put in their places?” I do not think so. I believe God never intended that his Church should have the civil government of the world. His Church, like its Founder and Head, will never be a ruler and divider among men. The men who under pretense of superior sanctity, affect this, are not of God; the truth of God is not in them; they are puffed up with pride, and fall into the condemnation of the devil. Wo unto the inhabitants of the earth, when the Church takes the civil government of the world into its hand! Were it possible that God should trust religious people with civil government, anarchy would soon ensue; for every professed believer in Christ would consider himself on a par with any other and every other believer, the right to rule and the necessity to obey would be immediately lost, and every man would do what was right in his own eyes; for, where the grace of God makes all equal, who can presume to say, I have Divine authority to govern my fellow? The Church of Rome has claimed this right; and the pope, in consequence, became a secular prince; but the nations of the world have seen the vanity and iniquity of the claim, and refused allegiance. Those whom it did govern, with force and with cruelty did it rule them; and the odious yoke is now universally cast off. Certain enthusiasts and hypocrites, not of that Church, have also attempted to set up a fifth monarchy, a civil government by the SAINTS! and diabolic saints they were. To such pretenders God gives neither countenance nor support. The secular and spiritual government God will ever keep distinct; and the Church shall have no power but that of doing good; and this only in proportion to its holiness, heavenly-mindedness, and piety to God. That the verses above may be understood in a spiritual sense, as applicable to the influence of the word of God preached, may be seen in the following analysis.

Verse 9. To execute upon them the judgment written — Appointed and declared in the Holy Scriptures. This is added to show that they do not do this work to satisfy any malicious or revengeful inclinations of their own, but in obedience to God’s command, and only in such a manner as he hath allowed in his word. They act by commission from him, and according to his direction. Thus the kings of the earth that shall be employed in the destruction of the New Testament Babylon, will only execute the judgment written, Revelation 17:16, 17. But since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes, or of princes upon their subjects, or of both upon their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword, or his righteousness wrought by the wrath of man. When the high praises of God are in our mouths, with them we should have an olive branch of peace in our hands. This honour have all his saints — For whose sakes God appoints these judgments to be executed. The reader will observe, however, that the complete accomplishment of this prophetical exhibition will not take place till the judgment of the great day, when the Lord shall come with ten thousand of his saints, to execute judgment upon all the ungodly, Jude, verse 15; especially upon all who have rejected or apostatized, from the gospel of the grace of God. Kings and nobles that cast away the bands and cords of Christ’s government shall not then be able to cast away the fetters and chains of his justice and wrath. Then the judgment written shall be awfully executed, and indignation and wrath, tribulation and anguish, shall be the portion of those who did not obey the truth, but obeyed unrighteousness; and then shall all the saints have the honour of being assessors with Christ in judging the world, and beholding the degradation and punishment of their once insulting persecutors, who will be cut asunder with the two-edged sword, and slain before them, Luke 19:27.

9. The judgment written—Not the recorded “judgment” against the Canaanitish nations, (Deuteronomy 7:1, 2,) but the written prophecies of the earlier Scriptures, and contained in the covenant of Abraham, of the universal dominion of Jehovah through his covenant people, the favourite form of Old Testament anticipation of Messiah’s kingdom. Through their resuscitated national life the pious Hebrews rose to the high self-consciousness of their destiny as a people, as in the time of David, and looked for the glorification of Israel according to ancient promise. This honour have all his saints—Namely, to triumph over and judge the nations. Christ must reign till he has put all enemies under his feet, by his bloodless methods of subjugation, for “his weapons are not carnal, but mighty.” 2 Corinthians 10:4, 5. His victories are his people’s victories, and his reign their reign, for the cause is one.