1. Sing to Jehovah a new song. This exordium proves what I have just said, that the exhortation now given is addressed only to God’s people; for the singular goodness which is particularly extended to them affords more ample matter of praise. The probable conjecture is, that the Psalm was composed at the time when the people were begun to rejoice, or after they had returned to their native country from the Babylonish captivity. We will see from the context that a promise is given of recovery from their ruined condition. The object, I think, of the Psalmist, is to encourage them to expect the full and complete deliverance, some prelude of which had been suddenly and unexpectedly given in the permission to return. As the Church was not fully restored at once, but was with difficulty and only after a long period brought to a state of vigor, comfort such as this was much needed. The Spirit of God would also furnish a remedy for evils which were afterwards to break out; for the Church had scarcely begun to respire when it was again harassed with various evils, and oppressed by the cruel tyranny of Antiochus, which was followed up by a dreadful dispersion. The Psalmist had good reason therefore for animating the godly to look forward for the full accomplishment of the mercy of God, that they might be persuaded of divine protection until such time as the Messiah should arise who would gather all Israel. He calls this a new song, as we have noticed elsewhere, to distinguish it from those with which the saints commonly and daily praised God, for praise is their continued exercise. It follows that he speaks of some rare and unusual benefit, demanding signal and particular thanksgiving. And I am disposed to think that whoever may have been the author of the Psalm, he alludes to that passage in Isaiah, (Isa 42:10,) “Sing unto the Lord a new song,” when he speaks of the future restoration of the Church, and the eternal kingdom of Christ. In the second clause of the verse there is a promise implied. For though he proceeds to exhort the Lord’s people to sing God’s praises together, he hints along with this that the Church would coalesce again into one body, so as to celebrate God’s praises in the solemn assembly. We know that so scattered were the Israelites, that the sacred songs ceased to be sung, as elsewhere they complain of being called upon to sing —
“How shall we sing the songs of the Lord in a strange land?” (Psa 137:4.)
He bids them prepare therefore after this sad dispersion for holding their sacred assemblies again.
2. Let Israel rejoice in his Maker. He insists upon the same point, that the Lord’s people should rest firmly persuaded that their family had not been chosen out in vain from the rest of the world, but that God would be mindful of his covenant, and not allow the mercies which he had extended to them to fail or become extinct. Although they had been temporarily deprived of the inheritance of the land of Canaan, which was the pledge of their adoption, the Psalmist calls God their Maker, and king of the sons of Zion, to remind them that when adopted to a pre-eminency above other nations, this was a species of new creation. So in Psa 45:6, the Israelites are called “the work of God’s hands,” not merely because they were like other men created by him, but because he had formed them anew, and distinguished them with a new honor, that, of being separated front the whole human race. The name king has a wider signification, intimating that as this people was at first formed by God, so it was with the view of their being ever governed by his power. The musical instruments he mentions were peculiar to this infancy of the Church, nor should we foolishly imitate a practice which was intended only for God’s ancient people. But the Psalmist confirms what has been already mentioned, that their religious assemblies which had been for a time interrupted would soon be restored, and they would call upon the name of the Lord in the due order of his worship.
4. For God hath taken pleasure in his people. We have spoken elsewhere of the verb רצה, ratsah here it means free favor, the Psalmist saying that it was entirely of his good pleasure that God had chosen this people to himself. From this source flows what is added in the second clause, that God would give a new glory of deliverance to the afflicted. In the Hebrew ענוים, anavim, means poor and afflicted ones, but the term came afterwards to be applied to merciful persons, as bodily afflictions have a tendency to subdue pride, while abundance begets cruelty. The Psalmist accordingly mitigates the sadness of present evils by administering seasonable consolation, that God’s people, when oppressed by troubles, might look forward with hope to the glorious deliverance which was yet unseen. The sum of the passage is — that God, who had fixed his love upon his chosen people, could not possibly abandon them to such miseries as they now suffered under.
5. They shall rejoice. In making mention here of joy, jubilee, and the high praises of God, he shows still more clearly from the effects which it would produce, that he does not speak of a common benefit of God; for had not the deliverance of the people been of a remarkable kind, there would have been no occasion for such joy, and even triumph. And by these expressions he intimates that the people would not be brought back from exile to be immediately dispersed again, but to flourish in the enjoyment of every species of blessing. He on this account makes mention of couches, teaching them to expect daily rest under the divine protection. He declares that they would be furnished with arms and power, not only to ward off enemies, but to put them to flight on every side, so as to reduce to subjection kings and nations which formerly ruled over them. By swords of a double-mouth, or two-edged, are meant such as cut on both sides, for at that time swords had but one edge.
7. To execute vengeance, etc. Both during their exile and after their return from it, this might seem to be altogether incredible. Nor did it take place before the advent of Christ; for though the Machabaei and their posterity reduced the neighboring nations to subjection, this was but a faint prelude and earnest to direct the thoughts of the Lord’s people to what was approaching. But as Haggai prophesied that the glory of the second Temple would be greater than of the first, so here there is promised a more prosperous state than had ever existed. (Hag 2:9.) Reduced as the Jews were in numbers, and low as was the state of things among them, the Psalmist announces to all nations which opposed and troubled them, that they would have the ascendancy. As they were yet tributary, and dwelt at Jerusalem only by sufferance, they were called to exercise faith in a promise which, to the judgment of sense, might appear visionary, and to raise their thoughts to the infinite power of God, which triumphs over all worldly obstacles. The vengeance spoken of is such as the Israelites would take, not under the influence of private resentment, but by commandment of God; and this we mention that none may infer that they are allowed to take vengeance for personal injuries.
The next verse, where mention is made ofkings and nobles, is an amplification; for had he only spoken of peoples and nations, this might have been restricted to the common people and men of low condition. Here is something much greater — that kings and others of noble rank would be dragged to punishment in chains. But it is to be remembered, as I have just hinted, that but a small part of this splendid prospect was realized until Christ appeared; for any small increase of prosperity which the people enjoyed under the Machabaei was not worthy of any consideration, except in so far as by this help God sustained the drooping spirits of the people up to Christ’s advent. Here the prediction of Jacob is to be noticed —
“the scepter shall not depart from Judah, until Shiloh come.” (Gen 49:10.)
But the Machabaei sprung from another tribe. We must, infer, therefore, that the regular order was then interrupted, and that to make the prosperous state of the people to have been based upon their victories, is building a castle in the air. And God would appear designedly to have removed the government from the tribe of Judah, lest this success should intoxicate the minds of his people; for most of them, through pride in these signal victories, overlooked the true and substantial deliverance. As the Psalmist treats here of the perfection of the prosperity of the people, it follows that he refers to the Messiah, that their expectation and desire of him might never cease either in their prosperity or adversity.
9. To perform the judgment, etc. He qualifies what he had said in the previous verses, in which he might have appeared to arm the Lord’s people for deeds of warlike cruelty. At first sight it might appear strange, that they who were called the merciful ones of God, should be sent out with drawn swords to commit slaughter, and pour out human blood; for what evidence was here of mercy? But when God himself is the author of the vengeance taken, it is just judgment, not cruelty. When mention is made of the judgment written, the Psalmist reminds the Jews that they were called to liberty by command of God — to that liberty which had been unjustly wrested from them by’ foreigners and tyrants, and that they could not be blamed for executing judgment written. Any exposition of the passage is faulty which does not proceed upon this as being the Psalmist’s design, that he would have the Jews to consider the divine mandate, not to proceed under the influence of private resentment, and to throw a rein over passion; saying upon the matter, that God’s children may not execute vengeance but when called to it, there being an end of all moderation when men yield themselves up to the impulse of their own spirits. Another question might arise here by way of objection. Christ is said to have come without crying or lifting up his voice, that he might not break the bruised reed, (Mat 12:20,) and he inculcates the same character upon his followers. The answer is obvious, that Christ is also armed with an iron scepter, by which to bruise the rebellious, and is elsewhere described as stained with blood, as slaying his enemies on every side, and not being wearied with the slaughter of them. (Isa 63:2.) Nor is it surprising, considering the obstinacy which universally prevails in the world, that the mercy which is treated with such indignity should be converted into severity. Now the doctrine laid down in the passage admits of being rightly applied to our practice, in this way, that what is here said of the two-edged sword, applies more especially to the Jews, and not properly to us, who have not a power of this kind permitted; except, indeed, that rulers and magistrates are vested by God with the sword to punish all manner of violence; but this is something peculiar to their office. (305) As to the Church collective, the sword now put into our hand is of another kind, that of the word and spirit, that we may slay for a sacrifice to God those who formerly were enemies, or again deliver them over to everlasting destruction unless they repent. (Eph 6:17.) For what Isaiah predicted of Christ extends to all who are his members, —
“He shall smite the wicked with the word of his mouth,
and shall slay them with the breath of his lips.”
(Isa 11:4.)
If believers quietly confine themselves within these limits of their calling, they will find that the promise of vengeance upon their enemies has not been given in vain. For when God calls us, as I have said above, to judgment written, he puts a restraint both upon our spirits and actions, so as that we must not attempt what he has not commanded. When it is said, in the close of the verse, that this honor is to all the merciful ones of God, he not only exhorts to the practice of piety, but gives us a support for our encouragement, lest we should think that we might be losers by exercising mercy and patience, as most men give vent to fury and rage, under the idea that the only way to defend their life is by showing the savageness of wolves. Although God’s people, therefore, have nothing of the strength of the giant, and will not move a finger without divine permission, ‘and have a calm spirit, the Psalmist declares, that they have an honorable and splendid issue out of all their troubles.
(305) “Qui est ici dit du glaive trainchant des deux cotes, appartient specialment aux Juifs, et ne peut pas estre approprie an nous,” etc. —Fr.
The prophet exhorteth to praise God for his love to the church, and for that power which he hath given to it.
THIS psalm appears to have been composed upon some signal victory, and some great exploits done by the Jews; and therefore probably relates to the times of David, when they made the greatest figure, and gained the most considerable victories.
Psa 149:1. A new song- St. Chrysostome commenting on this place gives us an account of the meaning of a new song, which, according to the use of the word new in other places, (when the Hebrews would express a thing very wonderful, such as had not been seen or heard of before, as Num 16:31., Jer 31:22.) he takes to denote an illustrious and celebrated hymn, made for great victories or atchievements.
Psa 149:3. Let them praise his name in the dance- In order to vindicate the Scriptures of the Old Testament from the charge of encouraging or even tolerating the dances which are practised in modern times, and which are in perfect contrariety to communion with God, and of course to the spirit of true religion, I think it necessary to make the following remarks on the sacred dances of the Hebrews. The different customs of different nations, always varying from each other, and even from themselves at different times, make it utterly impracticable, especially at this distance of time, to give any satisfactory account of the mode in which the sacred dances of the Hebrews were conducted: and it is the more so, because the modern usage has appropriated and confined this practice only to entertainments of levity and gaiety, so as to make the ideas of solemnity and gravity wholly contrary to, and inconsistent with, that of dancing. It is certain, however, that the ancient Hebrews, upon the greatest occasions of joy and triumph, did use the solemn dance. Different companies of them, as they excelled in different ways, did jointly contribute, according to their respective abilities, to express the general joy: and while some afflicted at the national ceremony with vocal and some with instrumental music, others performed the solemn dance. The first mention which we find made of this in scripture, is as early as the days of Moses, upon the deliverance from Pharaoh; when Miriam, Moses's sister, sang the ode which her brother had composed upon that occasion; and she took a timbrel in her hand, and all the women went out after her with timbrels and dances, Exo 15:20-21. Thus Jephtha's daughter came to welcome her father upon his successful return from battle, with timbrels and dances, Jdg 11:34.; and that this custom continued to the time of David, appears not only from this verse, and Psa 149:4 of the following psalm, but from what is said of his own conduct in this way, when he brought up the ark of God from the house of Obed-edom, to mount Zion. Upon that most solemn occasion, we find that he divested himself of his royal robes, and being clothed in a robe of fine linen, and with a shorter garment, a linen ephod, girt about him over that, he danced before the ark. Compare 2 Samuel 6 with 1Ch 15:25; 1Ch 15:29. From these observations it is evident, that the solemn dances of the ancient Hebrews, which are mentioned in scripture, have no similarity with the dances of modern times, which are almost necessarily accompanied with extreme levity and carnal gaiety.
Psa 149:4. He will beautify the meek- i.e. "Will deliver those who meekly depend upon him, and will make them as great and illustrious, as they had been contemptible and mean." See 1Ch 14:2. Mudge renders it, He decorateth the humble with victory.
Psa 149:5. Let the saints be joyful in glory, &c.- Let the favoured ones exult in their heart. It is frequent with the psalmist to call upon כבודו kebodo, his soul, or heart, all that is within him, to praise the Lord; and therefore, as it is here joined with singing upon their beds, it seems to justify the translation given. As above he had called upon them to public joy, so here he calls them to rejoice within themselves while they were on their beds. Mudge. Possibly their beds here means nothing more than the couches on which they reclined while they partook of the sacrifice offered in thanksgiving for their victory.
Psa 149:6. Let the high praises, &c.- That is, "Let them not, however, lay aside all thoughts of warlike preparations, and be drowned in the ease of a sluggish peace; but let them, at the same time that they are singing victorious hymns to the honour of God, be in readiness to oppose, and gain fresh victories over the heathen, who are still his and their enemies." Mudge renders this verse in the imperfect tense: The exaltation of God was in their mouth, &c. Jehoshaphat marched out to meet the enemy, with the Levites singing psalms before him. See the 8th verse verified, Jdg 1:7.
Psa 149:9. To execute upon them the judgment- i.e. "The judgment which God hath long ago decreed, and which is recorded in his law." There should be a full stop at written. The next clause is general; Such honour have all his saints: i.e. "Such is the honour which Israel shall have; and such shall be their glorious victories, while they are in favour with God."
REFLECTIONS.-1st, The contemplation of new wonders of God's hand calls for a new song of praise. The place appointed is the congregation of the saints; for when we assemble for public worship, praise is the noblest part of the service, and all should join therein. Let Israel rejoice in him that made him, or in his Makers, the Eternal Three, whose work it is not only to make the persons, or to form the people of Israel into a nation, but to create in righteousness and true holiness the spiritual Israel, which is, the most enlarged matter of our joy; and let the children of Zion, the living members of Christ's church, be joyful in their king, Messiah, exalted to the throne of glory, and ever living to bless and make his faithful people happy. Let them, these believing souls, praise his name in the sacred dance, which on solemn occasions was used; or with the pipe: let them sing praises unto him with the timbrel and harp, as expressive of that sweeter melody which they made unto God in their hearts, and without which the other were but profanation. For the Lord taketh pleasure in his people: they are his in the Son of his love; he admits them into communion with himself, accepts their services, and delights in their persons. He will beautify the meek with salvation, who, lowly in their own eyes, are led to Jesus for salvation. Therefore let the saints, for this is their honoured character, however in the world the name be ridiculed, let the saints be joyful in glory; adorned as they are, and in hope of what they shall be; or gloriously, with exceeding great joy. Let them sing aloud upon their beds, not ashamed of being heard, but triumphing in the salvation of God, when they awake at midnight, when they lie on beds of sickness, or go down to the dust of death; and well may they sing who have nothing to fear, every thing to hope, every foe vanquished, the sting of death removed, the gates of heaven opened, and glory, honour, and immortality in full prospect before them. Lord, give me to share in this felicity of thy faithful people! Open thou my mouth, and my lips shall shew forth thy praise!
2nd, The victories of God's Israel are great and distinguished, and therefore their praises are loud and joyful. Let the high praises of God be in their mouth, or, the high things, his glorious perfections, which are to be celebrated by them; and a two-edged sword in their hand, to execute vengeance upon the heathen, and punishments upon the people; either literally to avenge the wrongs done to God's people by the neighbouring nations, now justly smitten with the irresistible sword of David and his army; or, spiritually it may be interpreted of the sword of the Spirit, Eph 6:17., Heb 6:12 which is sharp and piercing, convincing the conscience of sin, cutting down all self-righteousness, and threatening eternal death to the soul. With this word in their mouths the apostles and preachers went forth, to fight against heathen idolatry and superstition, and to rebuke the people for their abominations: and the powerful effects of it soon appeared in the demolition of the idols and their temples, and the conversion of the Gentiles to God, who turned at their reproof: To bind their kings with chains, and their nobles with fetters of iron, as Joshua and David had done by their conquered foes: or rather, as Christ hath done, and will do, by his enemies, binding Satan in chains from hurting his faithful people, and destroying the antichristian powers that oppress them: or by the effectual power of his grace, drawing the hearts of sinners, even some of highest rank, in chains of love to him, stronger than fetters of iron. To execute upon them the judgment written; on the nations of Canaan, (see Deu 7:2.) or rather, upon all the enemies of Christ and his people, who reject the warnings of his word, and therefore must perish everlastingly, Mar 16:16. This honour have all his saints; all the blessings recited in this psalm belong to the faithful; they shall be glorious in the eyes of God; rejoice in his salvation; and, sitting down with Christ on his throne, see all their enemies at the last become their footstool; and in the prospect of that great day they may well cry, Hallelujah!
