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Spurgeon, “The whole Book of Psalms is full of praise, but the praise culminates at the close. There are five “Hallelujah Psalms” at the end of the Book. They are so named because they both begin and conclude with the word, Hallelujah, “Praise you the Lord.” It must be to the intense regret of all reverent persons to find the word, Hallelujah, so used today in such a way that it is made to be a commonplace instead of a very sacred word—Hallelujah, or, Praise be unto Jah, Jehovah! He who uses this word in a flippant manner is guilty of taking the name of the Lord in vain!
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PSALM 149 COMME TARYWritten and edited by Glenn Pease
PREFACE
My goal has been to collect the comments of those who add to our understanding of the Psalms.These comments are available to everyone, but I have brought them together in one place to savethe Bible student time in research. There is a great deal more, but this gives a good foundation tobuild on. If I quote anyone who does not wish to be quoted in this study they can let me know andI will remove their wisdom. My e-mail is [email protected]
I TRODUCTIO
1. Spurgeon, “The whole Book of Psalms is full of praise, but the praise culminates at the close.There are five “Hallelujah Psalms” at the end of the Book. They are so named because they bothbegin and conclude with the word, Hallelujah, “Praise you the Lord.” It must be to the intenseregret of all reverent persons to find the word, Hallelujah, so used today in such a way that it ismade to be a commonplace instead of a very sacred word—Hallelujah, or, Praise be unto Jah,Jehovah! He who uses this word in a flippant manner is guilty of taking the name of the Lord invain!
The book of Psalms ends in a sacred tumult of joyous praise. There is praise all through it,though sometimes it is but a still small voice. But when you reach the concluding Psalms you hearthunders of praise! There God is praised with the sound of the trumpet and upon the highsounding cymbals. All the force and the energy of sacred minstrelsy are laid under contributionthat Jehovah may be extolled. Let the Book of Psalms stand as an image of the Christian’s life. Ifwe began with the blessing of the man who delights in the Law of the Lord. If we proceeded toobtain the blessing of the man whose transgression is forgiven, whose sin is covered. If our soullearned to pant for her God as the hart for the water brooks. And if we went onwards till wesang, “He crowns me with loving kindness and tender mercies,” let us not pause now, butadvance to the hallelujahs of the closing pages of our book of life! He who ends this life withpraising God will begin the next life with the same delightful employment! As our latter days arenearer the land of Light, let them be fuller of song. Let us begin below the music which shall beprolonged through eternity.”
2. Treasury of David, “We are almost at the last Psalm, and still among the Hallelujahs. This is "anew song", evidently intended for the new creation, and the men who are of new heart. It is sucha song as may be sung at the coming of the Lord, when the new dispensation shall bringoverthrow to the wicked and honor to all the saints. The tone is exceedingly jubilant and exultant.All through one hears the beat of the feet of dancing maidens, keeping time to the timbrel and
harp.”
3. Calvin, “If we may be allowed to compare this Psalm with the former ones, and the next, whichis the last, the only difference is, that while the author of the Psalm, whoever he was, has hithertospoken of God’s special care and protection of his Church in connection with the commonprovidential government of the world, here he speaks of his benefits to the Church exclusively. Inthe next Psalm mention is only made of the power of God in general.”
1 Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people.
1. Barnes, “Sing unto the Lord a new song - As if there was a new and a special occasion forpraise. This would be so if the psalm was composed on the return from the exile; on therebuilding of the city; and on the re-dedication of the temple.”
1B. Ronnie Mc eill, “Praise is a verb that shows action for or to something or someone. Praisecan come in many forms. A handshake is a way of praise for showing approval, a simple gestureis a form of praise for showing that you in agreement with or are giving accolades. The waving ofa hand or screaming to the top of your voice at a football or baseball game when someone scoresa touch down to makes a run is another way of showing praise. What is praise? According to theLayman’s Bible Encyclopedia, praise is honor rendered for worth; approval; laudation; joyfultribute or homage rendered to God. The original Hebrew words for praise are halal and yadah.Halal means to show, to boast, or to celebrate and to glory in. It is the source of Hallelujah, whichis a Hebrew expression of praise, which is found more than 160 times in the Old Testament. Yadah, which means to give thanks and praise. It is a verb that is important to the language ofworship and it’s found 120 times in the Old Testament.”
1C. A new song is called for anytime there is a good reason for a fresh expression of praise andgratitude for God's amazing grace. “Psalm 96:1 "Oh sing to the Lord a new song! Sing to theLord, all the earth, sing to the Lord, bless His name; proclaim the good news of His salvationfrom day to day. Declare His glory among the nations, his wonders among the people." Psalm98:1 "Oh, sing to the Lord a new song! For he has done marvellous things; his right arm and hisholy arm have gained the victory. The lord has made known his salvation; his righteousness herevealed in the sight of the nations."Rev 5:9 "And they sang a new song" Rev 14:3 "they sang asit were a new song before the throne"
2. Gill, “sing unto the Lord a new song; for a new mercy received, a new victory obtained, or anew salvation wrought; more particularly the new song of redeeming grace through Jesus Christ,the song of the Lamb, in distinction from the old song of Moses and the children of Israel at theRed sea, on account of their deliverance, which was typical of salvation by Christ, the oldest,being the first song we read of; but this is a new one, which none but the redeemed of the Lambcan sing; a song suited to Gospel times, in which all things are new, a new church state, new
ordinances, a new covenant, and a new and living way to the holiest of all; a song proper forrenewed persons to sing, who have new favours continually to bless and praise the Lord for;
and his praise in the congregation of saints: such who are partakers of the blessings of divinegoodness; are separated and distinguished from others by the grace of God; are sanctified andbrought into a Gospel church state; and who gather and assemble together to worship God, andattend upon him in his word and ordinances, and in such assemblies the praises of God are to besung; which being done socially, the saints are assisting to one another in this service; and it isdone with greater solemnity, and is more to the public honour and glory of God; thus Gospelchurches are called upon to sing the praises of God among themselves, Eph_5:19; and haveChrist for an example going before them, Psa_22:22.
3. Henry, “The calls given to God's Israel to praise. All his works were, in the foregoing psalm,excited to praise him; but here his saints in a particular manner are required to bless him
4. Spurgeon, “You have had new mercies from the Lord—give Him, in return, a new song! Youhave a new apprehension of His mercy. You who live under this Gospel dispensation havesomething more to sing of than even David experienced! Therefore, “sing unto Jehovah a newsong”—throw your hearts into it! Do not let it be a matter of routine, but let your whole soul, inall its vigor and freshness, address itself to the praise of God!”
5. Warren Wiersbe, “The psalmist isn't telling us to buy a new hymnbook. He means we shouldhave a new experience with the Lord so that we will have a new song of praise to give to Him.Every new valley that we go through, every new mountaintop we climb, every experience of lifeought to be writing on our hearts a new song of praise. When we face a difficulty, we have anopportunity to have renewed faith and see God do new things.
In verse 1 the psalmist tells us to sing in the congregation. I can understand that command. Ienjoy congregational singing when people sing to the Lord. "Let Israel rejoice in their Maker; letthe children of Zion be joyful in their King" (v. 2). I am glad when God's people gather in acongregation of celebration, rejoicing in the goodness and the glory of the Lord.
But he also tells us we should be joyful on our beds. "Let them sing aloud on their beds" (v. 5).This could be while we're resting or recuperating from an illness. Perhaps you're lying in bedright now, and you don't feel well. Sing praises to the Lord upon your bed and worship Him.Then the psalmist says, "Let the high praises of God be in their mouth, and a two-edged sword intheir hand, to execute vengeance on the nations" (vv. 6,7). This is a picture of warriors on thebattlefield, singing in the midst of the battle.
It is easy to sing in the congregation, not quite so easy to sing on our beds and difficult to sing onthe battlefield. But if we sing, we'll glorify the Lord, and we'll grow. "He will beautify the humblewith salvation" (v. 4). We'll be happier and holier and more beautiful if we sing to the Lord.
God brings you through different experiences so you may learn new dimensions of His love andgrace. What difficulty are you facing today? Don't simply endure or waste it. Use it as anopportunity to find a new song of praise to God.”
6. Calvin, “This exordium proves what I have just said, that the exhortation now given isaddressed only to God’s people; for the singular goodness which is particularly extended to themaffords more ample matter of praise. The probable conjecture is, that the Psalm was composed atthe 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 recoveryfrom their ruined condition. The object, I think, of the Psalmist, is to encourage them to expectthe full and complete deliverance, some prelude of which had been suddenly and unexpectedlygiven in the permission to return. As the Church was not fully restored at once, but was withdifficulty and only after a long period brought to a state of vigor, comfort such as this was muchneeded. The Spirit of God would also furnish a remedy for evils which were afterward to breakout; 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 dreadfuldispersion. The Psalmist had good reason therefore for animating the godly to look forward forthe full accomplishment of the mercy of God, that they might be persuaded of divine protectionuntil 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 anddaily praised God, for praise is their continued exercise. It follows that he speaks of some rareand unusual benefit, demanding signal and particular thanksgiving. And I am disposed to thinkthat whoever may have been the author of the Psalm, he alludes to that passage in Isaiah, (Isaiah42:10,) “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 alongwith this that the Church would coalesce again into one body, so as to celebrate God’s praises inthe solemn assembly. We know that so scattered were the Israelites, that the sacred songs ceasedto be sung, as elsewhere they complain of being called upon to sing —“How shall we sing thesongs of the Lord in a strange land?” (Psalm 137:4.) He bids them prepare therefore after thissad dispersion for holding their sacred assemblies again.”
7. Treasury of David, “Praise ye the LORD. Specially you, ye chosen people, whom he has madeto be his saints. You have praised him aforetime, praise him yet again; yea, for ever praise him.With renewed zeal and fresh delight lift up your song unto Jehovah. Sing unto the LORD a new song. Sing, for it is the fittest method for expressing reverent praise.Sing a hymn newly composed, for you have now a new knowledge of God. He is ever new in hismanifestations; his mercies are new every morning; his deliverances are new in every night ofsorrow; let your gratitude and thanksgivings be new also. It is well to repeat the old; it is moreuseful to invent the new. ovelty goes well with heartiness. Our singing should be "unto theLord"; the songs we sing should be of him and to him, "for of him, and to him, and through himare all things." Among our novelties there should be new songs: alas! men are fonder of makingnew complaints than new Psalms. Our new songs should be devised in Jehovah's honour; indeedall our newest thoughts should run towards him. ever can we find a nobler subject for a songthan the Lord, nor one more full of fresh matter for a new song, nor one which we are personallyso much bound to sing as a new song "unto the Lord."
And his praise in the congregation of saints. Saints are precious, and a congregation of saints is atreasure house of jewels. God is in the midst of saints, and because of this we may well long to beamong them. They are so full of his praise that we feel at home among them when we areourselves full of praise. The sanctuary is the house of praise as well as the house of prayer. Allsaints praise God: they would not be saints if they did not. Their praise is sincere, suitable,seasonable, and acceptable. Personal praise is sweet unto God, but congregated praise has amultiplicity of sweetnesses in it. When holy ones meet, they adore The Holy One. Saints do notgather to amuse themselves with music, nor to extol one another, but to sing his praise whosesaints they are. A congregation of saints is heaven upon earth: should not Jehovah, the Lord of
saints, have all the praise that can come from such an assembly? Yet at times even saintlyconclaves need to be stirred up to thanksgiving; for saints may be sad and apprehensive, and thentheir spirits require to be raised to a higher key, and stimulated to happier worship.
Verse 1. A new song; for this Psalm is a song of renovation. If Israel when restored and renewedhad new cause for rejoicing, much more should the ew Covenant Israel feel constrained tostrike the new note of triumph. Infidels blaspheme, the ungrateful murmur, the thoughtless aresilent, the mournful weep, all acting according to their old nature; but new men take up a newmode, which is the divinely inspired song of peace, charity, and joy in the Lord. --JohannesPaulus Palanterius.
Verse 1. A new song. The old man hath an old song, the new man a new song. The Old Testamentis an old song, the ew Testament is a new song ... Whoso loveth earthly things singeth an oldsong: let him that desireth to sing a new song love the things of eternity. Love itself is new andeternal; therefore is it ever new, because it never groweth old. --Augustine.
Verse 1. Saints. A title not to be restricted to the godly of the first times, but common to all thatare saved in all after times also, as Ephesians 4:12. This name putteth mere morality and formalprofession out of countenance, as the sun doth a glow worm. Saintship is a matter of Divineworkmanship, and therefore it is far more remarkable than human excellence. We should keepup the name of "saints", that the reality of the true religion be not lowered by avoiding this title;for in these times it is to be feared that the name is out of use, because holiness itself is out offashion. --Thomas Goodwin.
2 Let Israel rejoice in their Maker; let the people of Zion be glad in their King.
1. Barnes, “Let Israel - The people of Israel; the Hebrew people; the people of God. Rejoice inhim that made him - Him, who has made the people what they are. All that they have and are isto be traced to him, as really as the universe of matter is to be traced to his power. Theircondition is not one of development, or one which is the result of their own wisdom, grace, orpower. See the notes at Psa_100:3 : “It is he that hath made us, and not we ourselves.” CompareIsa_54:5. Let the children of Zion - Those who dwell in Zion or Jerusalem. Be joyful in their King- In God as their king.
(a) That they have a king, or that there is one to rule over them;
(b) That they have such a king; one so wise, so powerful, so good;
(c) That he administers his government with so much efficiency, impartiality, equity, wisdom,goodness. Compare Psa_100:3-5.”
2. Clarke, “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 theirKing also; that they should submit to his authority, and be guided and regulated in their heartsand conduct by his laws.”
3. Gill, “Let Israel rejoice in him that made him,.... Or, "in his Makers" (i), Father, Son, andSpirit; as in Job_35:10; see also Ecc_12:1; for all three Persons had a concern in the creation ofman at first, "let us make man", &c. Gen_1:26; and have in the formation of every individualman; of the Israelites as men, and of them as a body politic and ecclesiastic, being raised up,constituted, and formed by the Lord in their civil and church state, and therefore had reason torejoice in him, Deu_32:6; and so have all the spiritual Israel of God, whom he has chosen,redeemed, and called; every Israelite indeed, all who are the workmanship of God, the people hehas formed for himself, and to show forth his praise: these should rejoice in God the Father, whohas chosen them in Christ, blessed them with all spiritual blessings in him, sent him to redeemthem, has justified them by his righteousness, pardoned their sins through his blood, adoptedthem and made them heirs of glory; and in the Son of God their Redeemer, they should rejoice inhis person, in his righteousness, sacrifice, and fulness; and in the Holy Spirit, who hasregenerated and sanctified them, is their Comforter, and the earnest of their future glory;
let the children of Zion be joyful in their King: not in David, unless as a type, but in his Son, theKing Messiah, who is King of Zion; and therefore the children of Zion, the church, who are bornof her, the mother of us all, and born in her through the ministry of the word, and brought upthere by means of the Gospel, and the ordinances of it; such as are regenerate persons, sons ofGod, and members of Gospel churches, should rejoice in Christ, the King of saints; that theyhave such a King over them, who is the greatest of Kings, the King of kings, and Lord of lords; sorighteous in the administration of his government, so wise in making laws for them, so powerfulto protect and defend them; and who must reign tilt all enemies are put under his feet, even forever and ever. Every appearance of Christ's kingdom is matter of joy to saints; his first comingwas as a King, though in a mean and lowly manner; yet joyful to Zion and her children, Zec_9:9;his ascension to heaven, when he was declared Lord and Christ; the pouring forth of his Spirit,and the success of his Gospel in the Gentile world, to the overthrow of Paganism in it, Rev_12:10;and especially it will be an occasion of great joy to his subjects, when he takes to himself his greatpower, and reigns, Rev_11:15.”
4. Henry, “Observe then, 1. Who are called upon to praise God. Israel in general, the body of thechurch (Psa_149:2), the children of Zion particularly, the inhabitants of that holy hill, who arenearer to God than other Israelites; those that have the word and ordinances of God near tothem, that are not required to travel far to them, are justly expected to do more in praising Godthan others. All true Christians may call themselves the children of Zion, for in faith and hope we
have come unto Mount Zion, Heb_12:22. The saints must praise God, saints in profession, saintsin power, for this is the intention of their sanctification; they are devoted to the glory of God, andrenewed by the grace of God, that they may be unto him for a name and a praise. 2. What must bethe principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion
be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled withdelight and triumph in God's attributes, and our relation to him. Much of the power of godlinessin the heart consists in making God our chief joy and solacing ourselves in him; and our faith inChrist is described by our rejoicing in him. We then give honour to God when we take pleasure in
him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him;and let us look upon it as our glory to be of those that rejoice in God. 3. What must be theexpressions of this praise. We must by all proper ways show forth the praises of God: Sing to the
Lord.
5. Spurgeon, “Be glad of heart, O believer, but take care that thy gladness has its spring in theLord. Thou hast much cause for gladness in thy God, for thou canst sing with David, “God, myexceeding joy.” Be glad that the Lord reigneth, that Jehovah is King! Rejoice that he sits uponthe throne, and ruleth all things! Every attribute of God should become a fresh ray in thesunlight of our gladness. That he is wise should make us glad, knowing as we do our ownfoolishness. That he is mighty, should cause us to rejoice who tremble at our weakness. That he iseverlasting, should always be a theme of joy when we know that we wither as the grass. That he isunchanging, should perpetually yield us a song, since we change every hour. That he is full ofgrace, that he is overflowing with it, and that this grace in covenant he has given to us; that it isours to cleanse us, ours to keep us, ours to sanctify us, ours to perfect us, ours to bring us to glory—all this should tend to make us glad in him. This gladness in God is as a deep river; we haveonly as yet touched its brink, we know a little of its clear sweet, heavenly streams, but onward thedepth is greater, and the current more impetuous in its joy. The Christian feels that he maydelight himself not only in what God is, but also in all that God has done in the past. The Psalmsshow us that God’s people in olden times were wont to think much of God’s actions, and to have asong concerning each of them. So let God’s people now rehearse the deeds of the Lord! Let themtell of his mighty acts, and “sing unto the Lord, for he hath triumphed gloriously.” or let themever cease to sing, for as new mercies flow to them day by day, so should their gladness in theLord’s loving acts in providence and in grace show itself in continued thanksgiving. Be glad yechildren of Zion and rejoice in the Lord your God.You have had new mercies from the Lord—
give Him, in return, a new song! You have a new apprehension of His mercy. You who live underthis Gospel dispensation have something more to sing of than even David experienced! Therefore,“sing unto Jehovah a new song”—throw your hearts into it! Do not let it be a matter of routine,but let your whole soul, in all its vigor and freshness, address itself to the praise of God!”
6. Calvin, “Let Israel rejoice in his Maker. He insists upon the same point, that the Lord’s peopleshould rest firmly persuaded that their family had not been chosen out in vain from the rest ofthe world, but that God would be mindful of his covenant, and not allow the mercies which hehad extended to them to fail or become extinct. Although they had been temporarily deprived ofthe inheritance of the land of Canaan, which was the pledge of their adoption, the Psalmist callsGod 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 Psalm 45:6, the Israelitesare called “the work of God’s hands,” not merely because they were like other men created byhim, but because he had formed them anew, and distinguished them with a new honor, that, ofbeing separated front the whole human race. The name king has a wider signification, intimatingthat as this people was at first formed by God, so it was with the view of their being evergoverned by his power. The musical instruments he mentions were peculiar to this infancy of theChurch, nor should we foolishly imitate a practice which was intended only for God’s ancientpeople. But the Psalmist confirms what has been already mentioned, that their religiousassemblies which had been for a time interrupted would soon be restored, and they would callupon the name of the Lord in the due order of his worship.”
7. Treasury of David, “Let Israel rejoice in him that made him. Here is that new creation whichcalls for the new song. It was Jehovah who made Israel to be Israel, and the tribes to become agreat nation: therefore let the Founder of the nation be had in perpetual honor. Joy and rejoicingare evidently to be the special characteristics of the new song. The religion of the dead in sin ismore apt to chant dirges than to sing hallelujahs; but when we are made new in the spirit of ourminds we joy and rejoice in him that made us. Our joy is in our God and King: we choose nolower delight.
Let the children of Zion be joyful in their King. Those who had seen the tribes formed into asettled kingdom as well as into a united nation should rejoice. Israel is the nation, Zion is thecapital of the kingdom: Israel rejoices in her Maker, Zion in her King. In the case of our God wewho believe in him are as glad of his Government as we are of his Creation: his reign is as trulythe making of us as was his divine power. The children of Israel are happy to be made a people;the children of Zion are equally happy to be ruled as a people. In every character our God is thesource of joy to us: this verse issues a permit to our joy, yea it lays an injunction upon us to beglad in the Lord.
Verse 2. Let Israel rejoice, etc. Give us, oh, give us the man who sings at his work! Be hisoccupation what it may, he is equal to any of those who follow the same pursuit in silentsullenness. He will do more in the same time -- he will do it better -- he will persevere longer. Oneis scarcely sensible of fatigue whilst he marches to music. The very stars are said to makeharmony as they revolve in their spheres. Wondrous is the strength of cheerfulness, altogetherpast calculation its powers of endurance. Efforts to be permanently useful must be uniformlyjoyous -- a spiritual sunshine -- graceful from very gladness -- beautiful because bright. --ThomasCarlyle.
Verse 2. Rejoice in him that made him; let the children of Zion be joyful. You are never right untilyou can be heartily merry in the Lord, nor until you can enjoy mirth in connection with holiness.--Walter Marshall.
Verse 2. Him that made him. Jehovah is called Maker, as one who formed Israel as a nation, andconstituted the people a kingdom, though they had been a race of slaves. This is more than ageneral creation of men. --Hermann Venema.
Verse 2. Literally the Hebrew here brings forward the mystic doctrine of the Trinity, for it reads,"Let Israel rejoice in God his Makers." --Simon de Muis.
Verse 2. Joyful in their King. I beg the reader to remark with me, here is nothing said of Israelbeing joyful in what their king had done for them. These things, in their proper place, becamesweet subjects of praise. But the subject of praise in which Israel is now to be engaged is Jesushimself. Reader, pause over this apparently small, but most important, distinction. The Lord isgracious in his gifts, gracious in his love, gracious in his salvation. Every thing he gives, it is fromhis mercy, and ever to be so acknowledged. But Jesus' gifts are not himself: I cannot be satisfiedwith his gifts, while I know that to others he gives his Person. It is Jesus himself I want. Thoughhe give me all things that I need, yet if he be to me himself all things that I need, in him I have allthings. Hence, therefore, let us see that Jesus not only gives us all, but that he is our all. -- RobertHawker.”
3 Let them praise his name with dancing and make music to him with timbrel and harp.
1. Jamison, “in the dance — (Psa_30:11). The dance is connected with other terms, expressive ofthe great joy of the occasion. The word may be rendered “lute,” to which the other instrumentsare joined. sing praises — or, sing and play.”
1B. Darrell Jones, “We Sing A ew Song Because:Verse 3 "The Lord takes pleasure in His people.(A) He takes pleasure in our praise, our progress, our prosperity. God wishes us to be blessed inevery area of our lives. (B) He takes pleasure in our worship and our service to Him. We are not saved to sit, we aresaved to serve.(C) He takes pleasure in our future destiny.I believe it brings joy to the heart of the Lord when He thinks about the gift of Heaven He hasprepared for us. Our time in Heaven will not be temporal, but will be eternal. "So shall we everbe with the Lord"(D) I can’t help but Sing A ew Song when I think about all He’s done for me. Think about this statement, "I believe for a child of God to go through life singing the blues is aninsult to our God."(E) Singing A ew Song Will Influence Those Around Us.It testifies of the Goodness of our God. If you’ve been guilty of singing a wrong song. Or,if you are singing songs which magnify yourtroubles, you should remember as children of God, He has given us a ew Song.”
2. Joseph Rodgers, “A few years ago, John Fischer wrote a book entitled, Real Christians Dance. eedless to say, his book caused quite a stir among the more conservative ranks of the Christianfaith who allowed a title to cause them to miss the point. In fact, for many churches today, theword dance is a 4-letter word that causes the masses to rent their clothes and breakout into theweeping and the gnashing of teeth. Yet dancing is a great analogy for the Christian life. ow I’mnot referring to slam dancing, dirty dancing, or disco dancing. Rather I’m referring to spiritualmovement that seeks intimacy w/ the Father.
ote: Intimacy is a fascinating term that refers to sharing a close relationship marked byfamiliarity and transparency w/ another person. It requires (2) people sharing their deepestnature and thoughts w/ one another.
Define: Intimacy is into me you see. Josh McDowell
Point: Truth is that it is impossible to have a quality relationship w/out intimacy andtransparency – and it is not different w/ God.”
2B. Barnes, “Let them praise his name in the dance - Margin, with the pipe. The Hebrew wordhere - מחול mâchôl - is rendered dancing in Psa_30:11; dance, as here, Psa_150:4 (where also themargin has pipe); Jer_31:13; Lam_5:15; dances, Jer_31:4. It does not elsewhere occur. On theverb חול chûl, see Psa_10:5, note; Psa_51:5, note. Here it cannot be improper to regard it asreferring to that measured tread, or solemn movement which sometimes constituted a part ofworship: 2Sa_6:14. Such a movement cannot be proved to be wrong in worship; whether it iswise or expedient is a different matter. Customs in worship change as the customs of a peoplechange; and that might be very proper in one stage of society, or in one period of the world,which, though not in itself wrong, might be very unadvisable in another. There was much in theHebrew mode of worship which cannot be transferred to the forms of Christian worship withoutan obvious incongruity and disadvantage; and because a thing has been done, and is not in itselfwrong, we should not infer that it should always be done, or that it would be always best. Ifpeople like the Shakers dance in worship, they have an undoubted right to do so, and it may bethe most edifying mode of worship for them with their low notions of religion; let not othersridicule them; nor let others go to see them as they would any other “outr’e” performance fromidle curiosity. Such absurdities might soon die away if they were not kept alive by the noticewhich they attract, and by the foolish curiosity of wiser people. There are some things which aremore certain to come to an end by neglect than they could by sober argument; some things whichlive merely because they are ridiculed, and because they who practice them are exalted intoconspicuity by their own folly, and by the idea that they are martyrs.
Let them sing praises unto him with the timbrel and harp - On these instruments, see the notesat Isa_5:12; notes at Job_21:12; notes at Psa_68:25; notes at Psa_81:2.
3. Clarke, “Let them praise his name in the dance - במחול bemachol, with the pipe, or some kindof wind music, classed here with תף toph, the tabor or drum, and כנור kinnor, the harp.” מחולmachol,” says Parkhurst, “some fistular wind-instrument of music, with holes, as a flute, pipe, orfife, from חל chal, to make a hole or opening.” I know no place in the Bible where מחול macholand מחלת machalath mean dance of any kind; they constantly signify some kind of pipe.
4. Gill, “Let them praise his name in the dance,.... In a chorus of saints, joining together in theirexpressions of joy, by words and gestures; an ancient practice that went along with singingpraises, Exo_15:20; or rather, "with the pipe" (k), as some render it; a musical instrument usedin former times in the worship of God, in this part of it, praising his name, with those that follow;
let them sing praises unto him with the timbrel and harp; the former of these was a vessel ofbrass, a drum or tabret, on which they beat, perhaps like one of our kettle drums; the other was astringed instrument of music much used, and in playing on which David was very skilful: themusic of these was typical of the spiritual melody made in the heart to the Lord in singing hispraises, to which there are allusions in Gospel times; though the instruments themselves are nowlaid aside, being only suited to the church in her infant state, when under tutors and governors;see Psa_68:25.
5. Treasury of David, “Let them praise his name in the dance: let them sing praises unto him withthe timbrel and harp. Thus let them repeat the triumph of the Red Sea, which was ever the
typical glory of Israel. Miriam led the daughters of Israel in the dance when the Lord hadtriumphed gloriously; was it not most fit that she should? The sacred dance of devout joy is noexample, nor even excuse, for frivolous dances, much less for lewd ones. Who could help dancingwhen Egypt was vanquished, and the tribes were free? Every mode of expressing delight wasbound to be employed on so memorable an occasion. Dancing, singing, and playing oninstruments were all called into requisition, and most fitly so. There are unusual seasons whichcall for unusual expressions of joy. When the Lord saves a soul its holy joy overflows, and itcannot find channels enough for its exceeding gratitude: if the man does not leap, or play, or sing,at any rate he praises God, and wishes for a thousand tongues with which to magnify his Saviour.Who would wish it to be otherwise? Young converts are not to be restrained in their joy. Let themsing and dance while they can. How can they mourn now that their Bridegroom is with them? Letus give the utmost liberty to joy. Let us never attempt its suppression, but issue in the terms ofthis verse a double license for exultation. If any ought to be glad it is the children of Zion;rejoicing is more fit for Israel than for any other people: it is their own folly and fault that theyare not oftener brimming with joy in God, for the very thought of him is delight.
Verse 3. The dance was in early times one of the modes of expressing religious joy (Ex 15:20
2 Samuel 6:16 ). When from any cause men's ideas shall undergo such a revolution as to lead themto do the same thing for the same purpose, it will be time enough to discuss that matter. In ourtime, dancing has no such use, and cannot, therefore, in any wise be justified by pleading thepractice of pious Jews of old. --William Swan Plumer.
Verse 3. Let them sing praises unto him with the timbrel and harp. They who from hence urge theuse of music in religious worship, must, by the same rule, introduce dancing, for they wenttogether, as in David's dancing before the ark (Judges 21:21). But whereas many Scriptures in the ew Testament keep up singing as a gospel ordinance, none provide for the keeping up of musicand dancing; the gospel canon for Psalmody is to "sing with the spirit and with theunderstanding." --Matthew Henry.
Verse 3. Timbrel. The toph was employed by David in all the festivities of religion (2 Samuel 6:5 ).The occasions on which it was used were mostly joyful, and those who played upon it weregenerally females (Psalms 68:25), as was the case among most ancient nations, and is so at thepresent day in the East. The usages of the modern East might adequately illustrate all thescriptural allusions to this instrument, but happily we have more ancient and very valuableillustration from the monuments of Egypt. In these we find that the tambourine was a favouriteinstrument, both on sacred and festive occasions. There were three kinds, differing, no doubt, insound as well as in form; one was circular, another square or oblong, and the third consisted oftwo squares separated by a bar. They were all beaten by the land, and often used as anaccompaniment to the harp and other instruments. The tambourine was usually played byfemales, who are represented as dancing to its sound without the accompaniment of any otherinstrument. --John Kitto.
Verse 3. Harp. Of the kinnor the Scripture affords little further information than that it wascomposed of the sounding parts of good wood, and furnished with strings. Josephus asserts that itwas furnished with ten strings, and played with a plectrum; which, however, is not understood toimply that it never had any other number of strings, or was always played with the plectrum.David certainly played it with the hand (1 Samuel 16:23 18:10 19:9); and it was probably used inboth ways, according to its size. That this instrument was really a harp is now very generallydenied (Kitto). The reader will, by this time, have balanced the probabilities as to the nature andconstruction of the kinnor; and most likely he will be led to think that it was either a guitar or
lyre, a belief which seems to be gaining ground, on account of the aptitude of such instrumentsfor the uses to which the kinnor was devoted. --J. Stainer.
4 For the LORD takes delight in his people; he crowns the humble with victory.
1. God is truly a heavenly Father, for, like a father, he takes delight in his children. Children are adelight, and from God's point of view we are all like children. We are funny because of ourignorance, and do many foolish and immature things, but God gets a kick out of much of it justas we do children. They are so cute and delightful even as they say and do stupid things due totheir lack of understanding. God's people are a laugh a second to God, I am sure, for there is noend to the childish things believers say and do. His special delight, however, is when he people arehumble rather than proud and arrogant. He delights to give victory to those who recognize thatthey could never win without his grace and empowerment. When his children are fully aware oftheir dependence upon him, he crowns them deliverance in overcoming all the enemies and forcesthat hinder their walk with him. Just as a loving father gives encouragement and support tochildren who humbly listen to his guidance, so God rewards his children with success when theyhumbly submit to his will.
1B. KE GEHRELS, “One of the greatest pleasures in the life of any parent is found in watchingtheir child - pleasure in watching them learn and develop
- pleasure in watching them play- pleasure in sitting with them;
sitting quietlyor being silly
- pleasure in watching them do, and succeed Pleasure in the life of a parent.
Friends, the biggest truth you can ever grab hold ofThe truth that can shape and give
real fullness, contentment and peace into your existenceThe truth that drives everything in our morning services through this season of Lent
Is the truth God takes that same pleasure in you.
The biggest truth you can ever grab hold ofThe truth that can shape and give real fullness, contentment and peace into your existence
Is the truth God takes pleasure in those who orient their lives to Him;who submit their lives to Him;who spin their lives in orbit around Him.”
2. Spurgeon commenting on the KJV wrote, “How does God beautify those who are meek? In theScriptures you will find that the most beautiful persons were the meek persons. I remember onlythree people whose faces are said to have shone—you remember those three, do you not? There
was, first, the Lord Jesus Christ, whose face shone when He came down from the Mount ofTransfiguration so that the people came running together to Him. How meek and lowly of heartwas He! Another person whose face shone was Moses, when he came down from the mount ofcommunion with God. Of him we read, “ ow the man Moses was very meek.” The third manwhose face shone was Stephen, when he stood before the council and, in the meekest mannerpleaded for his Lord and Master. If your face is to shine, dear Friend, you must get rid of a highand haughty spirit—you must be meek—for the brightness of the Divine Light will never rest onthe forehead that flashes with anger. Be gentle, quiet, yielding, like your Lord, and He will thenbeautify you.”
3. Barnes, “For the Lord taketh pleasure in his people - Let them rejoice on this account. He lovesthem; he approves their conduct; he bestows his favors upon them. All this should add to theirjoy, and fill their hearts with gladness. Compare the notes at Psa_35:27. The Hebrew word hererendered “taketh pleasure” conveys the idea of complacency, satisfaction, delight. It is theopposite of being pained or offended. God has complacency in his people. He delights in theirwelfare; he delights in doing them good.
He will beautify the meek with salvation - The word here rendered beautify means to adorn, tohonor, as the sanctuary, Isa_60:7 (rendered glorify); and it here means that the salvation whichGod would bestow upon them would be of the nature of an ornament, as if they were clothed withcostly or splendid raiment. Compare Psa_132:16. The word meek here means humble or lowly,and may refer to those who are humble in rank or condition, or those who are humble in heart.Perhaps the two ideas are here combined. They have not external adorning, but God will givethem an honor and beauty in salvation which no outward adorning could impart.”
4. Clarke, “The Lord taketh pleasure in his people - The pleasure or good will of God is in hispeople: he loves them ardently, and will load them with his benefits, while they are humble andthankful; for, He will beautify - יפאר yephaer, he will make fair, the meek, ענוים anavim, thelowly, the humble with salvation, בישועה bishuah; which St. Jerome thus translates, Et exaltabitmansuetos in Jesu, “And he will exalt the meek in Jesus.” Whether this rendering be correct ornot, there is no other way by which the humble soul can be exalted, but by Jesus, as theredeeming Savior.”
5. Gill, “For the Lord taketh pleasure in his people,.... ot all mankind; though they are all hispeople by creation, and are under the care of his providence; yet they are not all acceptable tohim; some are abhorred by him for their sins and transgressions: but these are a special andpeculiar people, whom he has foreknown and chosen, taken into the covenant of his grace, andprovided in it blessings for them; whom he has given to Christ, and he has redeemed; and whoare called by the Spirit and grace of God, whereby they appear to be his people. These the Lordloves with a love of complacency and delight; he takes pleasure in their persons, as considered inChrist, in whom they are accepted with him; as they are clothed with his righteousness, and madecomely through his comeliness; as washed in his precious blood, and adorned with the graces ofhis spirit: yea, he takes pleasure in their services done in faith, and from love, and to his glory; intheir sacrifices of prayer and praise, as offered up through Christ; in the company of them andcommunion with them; and in their prosperity and happiness, here and hereafter;
he will beautify the meek with salvation; humble and lowly souls, who have been truly humbledunder a sense of sin; brought to submit to the righteousness of Christ, and to depend upon thegrace of God for salvation; are subject to the yoke of Christ, and patiently submit to the will ofGod under every dispensation of Providence; are not easily provoked to wrath; are free fromenvy and malice; have mean thoughts of themselves, and high ones of other saints; these the Lordbeautifies now with more grace, with which salvation is connected; with the robe of Christ'srighteousness, and the garments of his salvation, which are beautiful ones; and he will beautifythem with eternal salvation, with the white robes of immortality and bliss, when they will shine asthe sun in the kingdom of heaven.”
6. Henry, “The cause given to God's Israel for praise. Consider, 1. God's doings for them. Theyhave reason to rejoice inn God, to devote themselves to his honor and employ themselves in hisservice; for it is he that made them. He gave us our being as men, and we have reason to praisehim for that, for it is a noble and excellent being. He gave Israel their being as a people, as achurch, made them what they were, so very different from other nations. Let that peopletherefore praise him, for he formed them for himself, on purpose that they might show forth his
praise, Isa_43:21. Let Israel rejoice in his Makers (so it is in the original); for God said, Let us
make man; and in this, some think, is the mystery of the Trinity. 2. God's dominion over them.This follows upon the former: if he made them, he is their King; he that gave being no doubt maygive law; and this ought to be the matter of our joy and praise that we are under the conduct andprotection of such a wise and powerful King. Rejoice greatly, O daughter of Zion! for behold thy
king comes, the king Messiah, whom God has set upon his holy hill of Zion; let all the children ofZion be joyful in him, and go forth to meet him with their hosannas, Zec_9:9. 3. God's delight inthem. he is a king that rules by love, and therefore to be praised; for the Lord takes pleasure in his
people, in their services, in their prosperity, in communion with them, and in the communicationsof his favor to them. He that is infinitely happy in the enjoyment of himself, and to whose felicityno accession can be made, yet graciously condescends to take pleasure in his people, Psa_147:11.4. God's designs concerning them. Besides the present complacency he has in them, he hasprepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite inheart, that tremble at his word and submit to it, that are patient under their afflictions and show
all meekness towards all men. These men vilify and asperse, but God will justify them, and wipeoff their reproach; nay, he will beautify them; they shall appear not only clear, but comely, beforeall the world, with the comeliness that he puts upon them. He will beautify them with salvation,with temporal salvation (when God works remarkable deliverance for his people those that hadbeen among the pots become as the wings of a dove covered with silver, Psa_68:13), but especiallywith eternal salvation. The righteous shall be beautified in that day when they shine forth as the
sun. In the hopes of this, let them now, in the darkest day, sing a new song”.
7. K&D, “He cannot leave the children of Zion for any length of time under foreign dominion,and has heard the sighing of the exiles (Isa_63:19; Isa_26:13). Therefore the church newlyappropriated by its God and King is to celebrate Him, whose ame shines forth anew out of itshistory, with festive dance, timbrel, and cithern. For (as the occasion, hitherto only hinted at, isnow expressly stated) Jahve takes a pleasure in His people; His wrath in comparison with Hismercy is only like a swiftly passing moment (Isa_54:7.).”
8. Spurgeon, “How comprehensive is the love of Jesus! There is no part of his people’s interests
which he does not consider, and there is nothing which concerns their welfare which is notimportant to him. ot merely does he think of you, believer, as an immortal being, but as amortal being too. Do not deny it or doubt it: “The very hairs of your head are all numbered.”“The steps of a good man are ordered by the Lord: and he delighteth in his way.” It were a sadthing for us if this mantle of love did not cover all our concerns, for what mischief might bewrought to us in that part of our business which did not come under our gracious Lord’sinspection! Believer, rest assured that the heart of Jesus cares about your meaner affairs. Thebreadth of his tender love is such that you may resort to him in all matters; for in all yourafflictions he is afflicted, and like as a father pitieth his children, so doth he pity you. The meanestinterests of all his saints are all borne upon the broad bosom of the Son of God. Oh, what a heartis his, that doth not merely comprehend the persons of his people, but comprehends also thediverse and innumerable concerns of all those persons! Dost thou think, O Christian, that thoucanst measure the love of Christ? Think of what his love has brought thee—justification,adoption, sanctification, eternal life! The riches of his goodness are unsearchable; thou shaltnever be able to tell them out or even conceive them. Oh, the breadth of the love of Christ! Shallsuch a love as this have half our hearts? Shall it have a cold love in return? Shall Jesus’marvelous loving kindness and tender care meet with but faint response and tardyacknowledgment? O my soul, tune thy harp to a glad song of thanksgiving! Go to thy restrejoicing, for thou art no desolate wanderer, but a beloved child, watched over, cared for,supplied, and defended by thy Lord.”
Spurgeon in another place wrote, “The Lord takes pleasure in His people.” Therefore let uspraise Him! It is delightful that God takes pleasure in us who are His people. We feel that this is agreat stoop of condescending Grace. What is there in us in which the Lord can take pleasure? othing, unless He has put it there! If He sees any beauty in us, it must be the reflection of Hisown face. Yet, the text says so and, therefore, it must be true—“The Lord takes pleasure in Hispeople.” In the 147th Psalm we read, “The Lord takes pleasure in them that fear Him.” You whotremble at His Word, you who stand in awe of Him, you who trust Him and seek to obey Him—you are those that fear Him and He takes pleasure in you! He that is infinitely blessed—can Hetake pleasure in us? He that has the harps of angels to make music for Him, He that has the hostof cherubim and seraphim to be His attendants, He that can make a world with a wish—does Hedeign to take pleasure in us?
Moreover, I think that the Lord takes pleasure in us not only because of all that He has done, butbecause He sees something in us that pleases Him, something which is His own work. A sculptor,when he commences on the marble, has only a rough block, but, after days and weeks of hardworking, he begins to see something like the image he is aiming at producing. So I believe thatGod is pleased when He sees in any of us some Grace—some repentance, some faith, somebeginnings of that sanctification—which will, one day, be perfect. You know how pleased you arewith your children when they begin to talk, yet it is poor talk, is it not? It is baby talk, but youlike to hear the sound of it! The first little sentiment that drops from the child’s lips is nothingvery remarkable, yet you tell others and brothers and sisters quote it as an instance of openingintelligence! So does God take pleasure in the tears of penitence, in the broken confession, inthe first evidences of faith, in the trembling of hope because He has worked all this and He ispleased with what He has done, pleased to see that, so far, His handiwork has been successful!”
9. Calvin, “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, asbodily afflictions have a tendency to subdue pride, while abundance begets cruelty. The Psalmistaccordingly mitigates the sadness of present evils by administering seasonable consolation, thatGod’s people, when oppressed by troubles, might look forward with hope to the gloriousdeliverance which was yet unseen. The sum of the passage is — that God, who had fixed his loveupon his chosen people, could not possibly abandon them to such miseries as they now sufferedunder.”
10.Treasury of David, “For the LORD taketh pleasure in his people; and therefore they shouldtake pleasure in him. If our joy be pleasing to him let us make it full. What condescension is thison Jehovah's part, to notice, to love, and to delight in his chosen! Surely there is nothing in ourpersons, or our actions, which could cause pleasure to the Ever blessed One, were it not that hecondescends to men of low estate. The thought of the Lord's taking pleasure in us is a mine of joynever to be exhausted. He will beautify the meek with salvation. They are humble, and feel their need of salvation; he isgracious, and bestows it upon them. They lament their deformity, and he puts a beauty uponthem of the choicest sort. He saves them by sanctifying them, and thus they wear the beauty ofholiness, and the beauty of a joy which springs out of full salvation. He makes his people meek,and then makes the meek beautiful. Herein is grand argument for worshipping the Lord with theutmost exultation: he who takes such a pleasure in us must be approached with every token ofexceeding joy.
God taketh pleasure in all his children as Jacob loved all his sons; but the meek are his Josephs,and upon these he puts the coat of many colours, beautifying them with peace, content, joy,holiness, and influence. A meek and quiet spirit is called "an ornament", and certainly it is "thebeauty of holiness." When God himself beautifies a man, he becomes beautiful indeed andbeautiful for ever.
The verse may be read, "He shall beautify the meek with salvation", or "He shall beautify theafflicted with deliverance", or, "He shall beautify the meek with victory"; and each of thesereadings gives a new shade of meaning, well worthy of quiet consideration. Each reading alsosuggests new cause for joyful adoration. "O come, let us sing unto the Lord."
Verse 4. For the Lord taketh pleasure in his people. In the text there are two causes assigned whythe saints should be excited to praise the Lord, and to be joyful in their King.
1. The delight which the LORD has in the saints. "He taketh pleasure in his people." In thisstatement there are three subjects for inquiry, namely:
a. Who are the Lord's people? b. Why he takes pleasure in them? c. In what respects he takes pleasure in them?
d. Who are the Lord's people? Many are the names and titles given to them inScripture. We find one in the second clause of the text; but it equally belongs to thefirst. "He will beautify the meek." The scriptural term "meekness" is one whichsingularly characterizes and distinguishes the true Christian. It, in fact, contains initself a combination of graces, which are most evidently the fruit of the Spirit, andcan grow on no other tree than on the Christian vine. Meekness, as a Christian
grace, may be considered as it respects both God and man. As it respects God, itimplies poverty of spirit; humiliation of heart arising from a sense of guilt and afeeling of corruption; submission to God's will; silence and patience under his rod;acquiescence with his dispensations; and a surrender of our own natural desiresand inclinations to his overruling appointments. As it respects man, meeknesscomprehends lowliness of mind, and a readiness to prefer others before ourselves;gentleness of disposition and behaviour; forbearance under provocations;forgiveness of injuries; quietness of spirit, and moderation in pushing forward ourown interest and benefit. These are the qualities which distinguish "the meek." Arenot these, my brethren, the graces and tempers and dispositions which characterizeand adorn true Christians? They are, in an especial manner, "the meek uponearth." In fact, there are, and can be, no others to whom this title really belongs. oman in his natural state can be meek, in the Scriptural sense of the word.
2. But why does the Lord "take pleasure" in them? Is there anything in them of their own,which he can regard with complacency and delight? o: they know and feel that they haveno pretensions of this kind. It is not for their sake, but for his own sake; for his name's, Histruth's, and his mercy's sake, that he has now a favour unto them. The Lord "takethpleasure in his people", because they are his people; those whom he has purchased by hisblood, renewed by his Spirit, and redeemed by his power. He "taketh pleasure in them",because in them he is himself honoured and glorified; because he sees in them the travailof his soul, the fruit of his suffering and mediation; because of the work which he hasalready begun in them; because they already exhibit some traces of his own image, sometranscript of that mind which was in him, who was "meek and lowly in heart."
3. In what respects the Lord takes pleasure in his people. First: the Lord takes pleasure inthem, inasmuch as he delights in the exercise of their graces towards him. They all believein him, and have faith in his word and promises; they rely on his truth and power; theyhope in his mercy; they fear his displeasure; they love his person and name. Secondly: theLord hath pleasure in the services of his people. It is true, that they can do but little forhim, and that little is nothing worth. At the best they can but render to him of his ownagain. But he regards their services, not with an eye to their intrinsic value in themselves,but for the sake of the willing mind from which they flow. He takes pleasure in their poorattempts to please him, because they are attempts. He weighs not the worth or merit of theaction, but the principle and motive from which it springs. Thirdly: the Lord hathpleasure in the prosperity of his people. His name is love; his nature is goodness; and canwe doubt but that he loves to see his people happy? ay, we are expressly told that "herejoiceth over them with joy"; that "he rejoiceth over them to do them good." Even inthose dispensations which in themselves are grievous and painful he is seeking their good,and in the end promoting their happiness. What consolations do these reflections furnishto the meek and suffering servants of the Lord!
4. Let us now consider the LORD'S gracious designs concerning his people: He will beautifythem with salvation. He designs not only to save, but to adorn and honour his people.Those "whom he justifies, them he also glorifies." He "will beautify them with salvation";a promise relating both to the present life and to the future one.
a. To the present life. It is the purpose of God to beautify his people with salvation inthis world. There are many passages in the Scripture which intimate this purpose,and lead us to this view of the happy effects of religion, even in the present life.When the prodigal returned home to his father's house, contrite, penitent, andreformed, he was not only received with kindness, assured of forgiveness, and
welcomed as a son, but he was adorned and beautified (Luke 15:22). So in theforty-fifth Psalm, the church, the bride of Christ, is thus described: "The king'sdaughter is all glorious within: her clothing is of wrought gold. She shall be broughtunto the king in raiment of needlework." "So shall he greatly desire thy beauty."See also Ephesians 5:25-27.
But what is the glory, the beauty, which is here meant in these passages, with which Christ willadorn and beautify his people? It is "the beauty of holiness." We have already seen that the meekand quiet spirit by which the Christian is distinguished is an "ornament" to him; and we read inanother place that he is "adorned" with good works. It is the great object of the gospel to sanctifyall who embrace it, to restore them to the image of God which they have lost through sin.
1. We may now consider this promise as it relates to the future world. Lovely and glorious asare the saints on earth, their beauty falls far short of the perfection to which it will attainhereafter. They are "predestinated to be conformed to the image of the Son"; and whenthey awake up in another world, it will be after his likeness, without any remainingblemish, defect, or spot. Carry forward your thoughts to the morning of the resurrection,when this corruption shall have put on incorruption, this mortal immortality; when thebody, raised in honour and glory, shall be clothed in its beauteous apparel, and beingmade like unto Christ's glorious body, shall shine as the sun in the firmament; when now,once more united to its kindred and sanctified spirit, it shall no longer be a weight, and aclog, and a hindrance, but become a furtherer of its joy, and a sharer and a helper in itsspiritual happiness. This is the meaning of the text, this is the beauty which he hasdesigned for his people, and for which he is now preparing them. In the contemplation ofthese, with reason may it be said to them, "Praise ye the Lord." --Condensed from aSermon by Edward Cooper, 1826.
Verse 4. Here is ratio propositionis, the important reason of the proposed praising of the Lord.Those who know that they are objects of Divine complacency are likely to act on the principle ofreciprocity. God takes pleasure in sanctifying, justifying and glorifying them; they must surelytake pleasure in extolling him as Friend, Protector, Law giver, Leader, King, God! --Simon deMuis.
Verse 4. He will beautify the meek with salvation. Meekness not only gives great peace of mind, butoften adds a lustre to the countenance. We only read of three in Scripture whose faces shoneremarkably -- viz., Christ, Moses, and Stephen -- and they were eminent for meekness. --MatthewHenry.
Verse 4. The meek. In the Hebrew ~ywg[, anavim, means poor and afflicted ones; but the termcame afterwards to be applied to merciful persons, as bodily afflictions have a tendency tosubdue pride, while abundance begets cruelty. --John Calvin.
5 Let his faithful people rejoice in this honor and sing for joy on their beds.
1. What an honor it is to one who makes God happy. So many children strive to make their fatherproud of them, but never feel they succeed, for fathers are so often reluctant to admit they areproud of their children. They think by never showing approval they will motivate their childrento press on to be better and better. This is folly, but it is common, and people miss the joy offeeling the delight of their father. What an honor it is to be thought of so favorably that Godcomes to our rescue and delivers us, and gives us victory in the battles of life. These are theblessings of our heavenly Father, and this is the basis for our songs of joy.
I have to admit that singing on my bed, however, is rare, and seldom to never even considered asa place of rejoicing with song.
2. Barnes, “Let the saints be joyful in glory - In the glory of their condition; in the favor of God;in the honor which he bestows upon them. Let them rejoice in this; let them shout and triumphover this. Other men rejoice in honor; in wealth; in houses, lands, parks, libraries, works of art:let the saints rejoice in the glory of being the friends of God; in the hope of heaven. ComparePsa_84:11.Let them sing aloud upon their beds - Compare Job_35:10, note; Act_16:25, note; Psa_34:1, note.The idea is, that in the meditations of the night, when darkness is around them, when alone withGod, they may find occasion for exultation and praise. Their hearts may be full of joy, and alonethey may give expression to their joy in songs of praise.”
3. Clarke, “Let the saints be joyful in glory - Let them be gloriously joyful: seeing themselves sohonored and so successful, let them be joyful. God has put glory or honor upon them; let themgive 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 publicentertainments the following words sung, taken from the Vulgate of Psa_115:1 : “ ot unto us, OLord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake.” Letthem mingle their feasting with Divine songs. This reclining on couches, while they take theirfood, is still practiced in Asiatic countries.”
4. Gill, “Let the saints be joyful in glory,.... In the glory put upon them now, being beautified withsalvation; in the righteousness of Christ on them, and the grace of Christ in them, which makesthem all glorious within; and in the glory they expect to have hereafter, both upon their bodiesand souls, and in the hope of that, Rom_5:2. Some copies of the Ethiopic version render it, "in hisglory"; in the glory of Christ, as a divine Person and as Mediator, seen now in the glass of theGospel, and will be the object of the beautiful vision hereafter; and now is, and then will be,matter of joy unspeakable, 2Co_3:18. Or "gloriously" (l), in a glorious manner; as saints dorejoice, when they ascribe all the glory of salvation to the free grace of God and death of Christ,and rejoice on that account; saints have reason to rejoice, and indeed none but they; who beingregenerated and sanctified, are meet for and shall partake of eternal glory;
let them sing aloud upon their beds; while others are taking their rest and ease, let them meditateon the word of God; commune with their own hearts about their state and condition; rememberthe Lord, and his goodness to them; all which give an occasion to give thanks unto him, and singaloud his praise, Psa_63:5; and when they awake on their beds in a morning, after sound sleepand a good repose, it becomes them to praise the Lord, who gives his beloved sleep; and who only
makes them sleep, and dwell in safety, Psa_4:8. And the phrase denotes the safe and secure stateof the saints upon their beds, lying down and sleeping comfortably, having nothing to fear, theLord sustaining them; and so may and should sing upon their beds, Psa_3:5; Yea, saints may singupon their sick beds; since the Lord is with them there, and strengthens them on a bed oflanguishing, and makes all their bed in their sickness, Psa_41:3; and even upon their death bedsmay sing aloud the triumphant song, "O death, where is thy sting?" &c. 1Co_15:55. Saints in afuture state are on beds; the grave is a bed, where their flesh rests in hope; and the bosom andarms of Jesus are the bed in which their souls rest; and where they are, not in a state ofinsensibility and inactivity, but are walking and talking, and singing aloud the praises of electing,redeeming, and calling grace, Isa_57:1. So Arama interprets the saints on their beds, those thatlie in the grave, when they shall rise from thence.
5. Henry, “We must entertain ourselves, and proclaim his name, by singing praises to him
(Psa_149:3), singing aloud (Psa_149:5), for we should sing psalms with all our heart, as those thatare not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composedupon every special occasion, sing with new affections, which make the song new, though thewords have been used before, and keep them from growing threadbare. Let God be praised in the
dance with timbrel and harp, according to the usage of the Old Testament church very early(Exo_15:20), where we find God praised with timbrels and dances. Those who from this urge theuse of music in religious worship must by the same rule introduce dancing, for they wenttogether, as in David's dancing before the ark, and Jdg_21:21. But, whereas many scriptures inthe ew Testament keep up singing as a gospel-ordinance, none provide for the keeping up ofmusic and dancing; the gospel-canon for psalmody is to sing with the spirit and with the
understanding. 4. What opportunities must be taken for praising God, none must be let slip, butparticularly, (1.) We must praise God in public, in the solemn assembly (Psa_149:1), in the
congregation of saints. The more the better; it is the more like heaven. Thus God's name must beowned before the world; thus the service must have a solemnity put upon it, and we mustmutually excite one another to it. The principle, end, and design of our coming together inreligious assemblies is that we may join together in praising God. Other parts of the service mustbe in order to this. (2.) We must praise him in private. Let the saints be so transported with theirjoy in God as to sing aloud upon their beds, when they awake in the night, full of the praises ofGod, as David, Psa_119:62. When God's Israel are brought to a quiet settlement, let them enjoythat, with thankfulness to God; much more may true believers, that have entered into God's rest,and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds,let them sing the praises of their God.”
6. K&D, “they shout for joy upon their beds, upon which they have hitherto poured forth theircomplaints over the present (cf. Hos_7:14), and ardently longed for a better future (Isa_26:8); forthe bed is the place of soliloquy (Psa_4:5), and the tears shed there (Psa_6:7) are turned intoshouts of joy in the case of Israel.”
7. “The men of Grace have foundGlory begun below.Celestial fruits on earthly groundFrom faith and hope may grow.The hill of Sion yieldsA thousand sacred sweetsBefore we reach the heavenly fields,
Or walk the golden streets!Then let our songs abound,And every tear be dry—We’re marching thro’Immanuel’s groundTo fairer worlds on high!”
9. Spurgeon, ““Let them sing aloud upon their beds.” This is a message for the time of sickness.Praise the Lord when you are ill! Sing to His Glory when you cannot sleep! Sing when the headaches, for that is the highest kind of praise that comes out of the body that is racked with pain!“Let them sing aloud upon their beds.” There are, sometimes, infirmities of the body that seem toquicken the soul. There are aches and pains that make us more fresh and vigorous of heart. Butthere are others that paralyze the mind and, reaching the very core of one’s being, seem to freezeup every spring of activity. It is little wonder that under such infirmities the brave heart growsfaint! And it is especially so when there is mental affliction added to the physical pain. I haveknown men of God, highly favored, and Sisters in like condition, who have walked in the Light asGod is in the light, and have had great blessing from Him and, by-and-by, they have had stronginward temptation, an awful fight within, till sometimes they have had to cry out in their verysouls to know whether they were with God, or God was with them at all! Doubts have insinuatedthemselves into the mind and there have been grave and solemn questions about matters mostvital and important. And, at such times the man of God, though he still believes in his God and isobedient to the Divine will, yet feels a chill creeping over his very soul and he is ready to faint!Then is the time for him to sing aloud upon his bed, forpraise to God under such circumstanceswill be especially acceptable!
Your bed? Why, that is the place of seclusion! There you are alone. Have you ever felt so happythat you did not want to sleep? I have sometimes had such joy in the night that I have tried tokeep myself from falling asleep lest I should miss the hallowed fellowship which my heart has hadwith God! Commune with God upon your beds and sing His praises, if not aloud with the voice,yet aloud with the heart!
Upon your bed? Why, that is the place of domestic gathering, for the bed here meant is a couchon which the Orientals reclined when they ate. Sing the Lord’s praises on your couches—that is,when you gather with your families. “Praise you the Lord: sing aloud upon your couches.” I wishwe had more family singing—we ought to have more. Matthew Henry says, with regard to familyprayer, “They that pray every night and morning do well. They that pray and read the Scripturesdo better. They that pray and read the scriptures and sing, do best of all.” And so say I—that isthe best of all family worship! Let us take care, in our domestic relationships, that we praise thisblessed God who is the God of our households as well as the God of our sanctuaries!”
10. Calvin, “They shall rejoice. In making mention here of joy, jubilee, and the high praises ofGod, he shows still more clearly from the effects which it would produce, that he does not speakof 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 heintimates that the people would not be brought back from exile to be immediately dispersedagain, but to flourish in the enjoyment of every species of blessing. He on this account makesmention 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 themto flight on every side, so as to reduce to subjection kings and nations which formerly ruled overthem. By swords of a double-mouth, or two-edged, are meant such as cut on both sides, for at thattime swords had but one edge.”
11. Treasury of David, “Let the saints be joyful in glory. God has honored them, and put a rareglory upon them; therefore let them exult therein. Shall those to whom God is their glory be castdown and troubled? ay, let their joy proclaim their honorable estate. Let them sing aloud upon their beds. Their exultation should express itself in shouts and songs,for it is not a feeling of which they have any need to be ashamed. That which is so fully justifiedby fact, may well be loudly proclaimed. Even in their quietest retreats let them burst into song;when no one hears them, let them sing aloud unto God. If confined by sickness let them joy inGod. In the night watches let them not lie awake and weep, but like nightingales let them charmthe midnight hours. Their shouts are not now for the battlefield, but for the places of their rest:they can peacefully lie down and yet enjoy the victory with which the Lord has beautified them.Without fighting, faith wins and sings the victory. What a blessing to have our beds made intothrones, and our retirements turned into triumphs!
Verse 5. Let the saints be joyful, etc. Here begins a beautiful exegesis of the former passage. Aprotected people may rejoice with confidence. An anxious and fearful people could not sing aloudon their couches of repose. --Simon de Muis.
Verse 5. Let the saints be joyful in glory: let them sing aloud upon their beds. At what time soeverGod is pleased to inspire his grace and comfort into us, we ought to rejoice therein, and by nighton the bed to seek him whom our soul loveth; abridging that time of rest and ease, that it maybecome as beneficial unto us as the day itself. David was not satisfied by offering the sacrifice ofthanksgiving in the courts of the Lord's house, and paying his vows in the presence of all thepeople; but in the night also he would continue his song of God's mercy. Like that excellent bird,the nightingale, which is never weary nor spent by continuing her delightful notes, so this sweetsinger of Israel was incessant in praising the Lord; not giving sleep to his eyes until he hadblessed his holy name. In time of affliction he made his bed to swim, praying unto the Lord toreturn and deliver his soul. ow in prosperity he gives thanks for the blessings he doth receive.When our bones are vexed, and our sleep departeth from us, we pray unto God to deal mercifullywith us; but when our diseases are healed, we do not return to give thanks, being soon overtakenwith heaviness and security. And yet David did endeavour to watch in the night, that he mightsing praise unto the Lord. He did not then only meditate in the law of God, when he could nottake any rest (as Ahasuerus had the book of the records of the Chronicles read before him, whenhe could not sleep); for now he might lie down in peace, and sleep, when God made him to dwellin safety. Much less did he intend to procure sleep by a sinister performance of any good duty,like those who, by singing, or reading, or hearing, or meditating, will have an unworthy aim tobring themselves asleep. David saith, "Let the saints sing aloud upon their beds": thereby totestify their cheerful devotion, and also to chase away the spirit of slumber. --William Bloys, in"Meditations upon the xlii. Psalm", 1632.
Verse 5. The saints in glory shall rest from their labours, but not from their praises. -- RobertBellarmine.
Verse 5. Upon their beds, where before in the loneliness of night they consumed themselves withgrief for their shame. Comp. Hosea 7:14. --E.W. Hengstenberg.
Verse 5. The saints of God know most of domestic joy and peace. As the word of Jesus in John 14:1-31 records, they have sorrows in plenty, but the more of these, the greater will be their joy,because their sorrows are to be transmuted into joys. They are to sing aloud on their beds, orrather couches, for on these the Orientals not only sleep, but also dine, and feast. So this versecalls on the saints to hold a banquet, a feast of fat things. They are, as David sings in Psalms 23:1-6, to sit at the table prepared by the Lord in the presence of their enemies. --Johannes PaulusPalanterius.
Verse 5. This verse has been fulfilled in solemn crises of saintly life. On beds of death, and at thescaffold and the stake, joy and glory have been kindled in the hearts of Christ's faithfulwitnesses. --Thomas Le Blanc.
Verse 5. How I long for my bed! <ot that I may sleep -- I lie awake often and long! but to hold sweet
communion with my God. What shall I render unto him for all his revelations and gifts to me?Were there no historical evidence of the truth of Christianity, were there no well establishedmiracles, still I should believe that the religion propagated by the fishermen of Galilee is divine.The holy joy it brings to me must be from heaven. Do I write this boastingly, brother? ay, it iswith tears of humble gratitude that I tell of the goodness of the Lord. --From a private letter fromBapa Padmanji, in "Feathers for Arrows, "1870.
6 May the praise of God be in their mouths and a double-edged sword in their hands,
1. This sounds like a paradox, having God's praise in the mouth and a weapon in the hand. It isputting together worship and warfare. How can we sing the praises of God and march off to killour enemies? We are to love our enemies, but the fact is, we can have enemies that are nottouched by love, and they come to attack and rob us of our freedoms and life. Sometimes theChristian soldier has to march off to battle with the praise of God on his lips, and in his heart. Itis a paradox forced on us by a fallen world where we cannot keep good and evil in separatecompartments. We have to incorporate faith and fighting in the same day, and that is why wehave chaplains in our armed services. That is why they conduct worship services for men whohave to go out and seek to kill those who are trying to rob us of the freedom to worship. It is amessy world, and Israel had to live in that world all the time. They had to be children of God andlive in obedience to his law, but at the same time maintain their life and liberty by using thesword. You can spiritualize this, as we see below, and that is valid and true for most believers, butthe reality is that God's people have to wield the literal sword, or other weapons to defend all thatthey hold precious.
1B. Barnes, “Let the high praises of God be in their mouth - Margin, as in Hebrew, in theirthroat. Literally, “Praises of God in their throat; and a sword of two edges in their hand.” Thatis, In the very work of executing the purposes of God on his enemies, there should be the feelingand the language of praise. Their hearts should be full of confidence in God; they should feel thatthey are engaged in his service; and while they defend themselves, or inflict punishment on the
enemies of God, they should chant His praise. The idea is, that even in the work of war theymight feel that they were engaged in the service of God, and that the passions usual in war shouldbe subdued and kept under by the consciousness that they are mere instruments in the hand ofGod to accomplish His purposes. Perhaps the Hebrew word rendered “high praises” - רוממהrômemâh - may imply more than mere praise. It may embrace anything that is lofty and exalted,and may mean here that they would have the consciousness that they were engaged in high andlofty aims; that they were carrying out the great designs of God; that they were executingpurposes more momentous than their own could be - even the eternal purposes of the Most High.This would give an importance, a dignity, an elevation to their conduct which could spring fromno other source. And a two-edged sword in their hand - literally, a sword of edges; that is, asword with an edge on both sides of the blade. Roman swords were often made in this manner.They were made for piercing as well as for striking. See the notes at Heb_4:12.
2. Clarke, “Let the high praises of God - Let them sing songs the most sublime, with the loudestnoise consistent with harmony. And a two-edged sword in their hand - Perhaps there is anallusion here to the manner in which the Jews were obliged to labor in rebuilding the walls ofJerusalem: “Every one with one of his hands wrought in the work, and with the other hand helda weapon,” eh_4:17. The two-edged sword, in Hebrew, is פיפיות pipiyoth, “mouth mouths.”
3. Gill, “Let the high praises of God be in their mouth,.... Or "throats" (m); loudly declared bythem. The word "praises" is not in the text, and so may be read, "the high things of God" (n); or,"the heights of God", as the Septuagint: and these are the perfections of God; as his omniscience,which is knowledge too high for a creature to attain unto, and even to conceive of; hisomnipotence, for high is his right hand; his omnipresence, this is higher than heaven, deeper thanhell, its measure is longer than the earth, and broader than the sea; his love, grace, and mercy,which are in the heavens; and his truth and faithfulness, which reach to the clouds; his eternity,immutability, and other attributes; all which should be often talked of and celebrated: also thehigh acts and works of God, those more inward and secret; as the thoughts of his heart, whichare higher than ours, as the heavens than the earth; the everlasting love of God, which has anheight not to be reached; the eternal choice of persons to grace and glory, before all time; thecovenant of grace, which exceeds the mountains for height, as well as duration; and the gloriousscheme of our peace, reconciliation, and redemption, contrived in the divine mind, and formed inChrist from everlasting: and others more outward, open, and manifest; as the works of creationand providence; of redemption by Christ; the operations of the Spirit, and the powerful successof the Gospel among Jews and Gentiles. The Vulgate Latin version and others render it, "theexaltations of God" (o); Father, Son, and Spirit: Jehovah the Father should be exalted in themouths of his saints, for his love to them, choice of them, covenant with them, the mission of hisSon on their account, and the regeneration of them according to his abundant mercy; andJehovah the Son should be exalted by them with their mouths and lips, as well as in their hearts,in his person, by honouring him as they do the Father, in his offices, kingly, priestly, andprophetic; and the Holy Spirit should be exalted, by ascribing the work of grace to him, thebeginning, carrying on, and finishing of it;
and a twoedged sword in their hand; which is no other than the word of God, Eph_6:17; one ofits edges is the law, which sharply reproves and menaces for sin, threatening with curses,condemnation, and death; and which, in the Spirit's hand, cuts deep into the hearts of men, laysopen the corruption of their nature, and the swarms of sin which are in them; it causes pain and
grief, working wrath in the conscience; it wounds and kills, and is therefore called the letter thatkills, 2Co_3:6. The other edge is the Gospel, which cuts in pieces the best of men; all their worksof righteousness, which it removes from their justification and salvation; and all their wisdom,holiness, freewill power, and creature abilities; and it cuts down the worst in man, his sinful aswell as his righteous self; it teaches him to deny ungodliness and worldly lusts; it is useful torefute errors, and defend truth: and it is an instrument, and only a passive instrument, used bythe Lord, as his power unto salvation; it is a sword, but only effectual as it is the sword of theSpirit; it is a part of the weapons of our warfare, and it is mighty, but only through God; it can donothing of itself, but as it is in the hand of another; and it should be in the hands of all the saintsin common, as well as in the hands of Gospel ministers, to withstand error, maintain truth, andrepel the temptations of Satan. The Targum is, "the praises of God in their throats, and astwoedged swords in their hands;'' making the praises of God and the twoedged swords to be thesame: and so Jarchi and R. Jeshuah in Aben Ezra interpret them.”
4. K&D, “The glance is here directed to the future. The people of the present have again, in theirGod, attained to a lofty self-consciousness, the consciousness of their destiny, viz., to subjugatethe whole world of nations to the God of Israel. In the presence of the re-exaltation which theyhave experienced their throat is full of words and songs exalting Jahve (וממות ,or ,רומם plural of ,רaccording to another reading, רומם, Psa_56:1-13 :17), and as servants of this God, the rightfulLord of all the heathen (Psa_82:8), they hold in their hand a many-mouthed, i.e., many edgedsword (vid., supra, p. 580), in order to take the field on behalf of the true religion, as theMaccabees actually did, not long after:
5. Spurgeon, “The last phase of praise concerns courage in conflict—“and a two-edged sword intheir hands.” Songs in their mouths and swords in their hands! It is something like the sword andthe trowel—the trowel to build with and the sword to smite with. God’s people must sing andfight at the same time—and they fight best who sing best. ot those that growl best, but thosethat sing best, fight best But with whom are we to fight? That depends upon what your sword is.If you had a sword of steel, you would fight with men—but that is no part of your business. Youare not called to that cruel work, but, as you have the sword of the Spirit, which is two-edged,which is, indeed, all edge, for it cuts whichever way you turn it, go forth and praise God bythe use of that two-edged sword which is the Word of God!”
6. ALL CREATURES.ORG, “The double-edged sword must be spiritual. ote what we are toldin Hebrews 4:12-13. “For the word of God is living and active and sharper than any two-edgedsword, and piercing as far as the division of soul and spirit, of both joints and marrow, and ableto judge the thoughts and intentions of the heart. 13. And there is no creature hidden from Hissight, but all things are open and laid bare to the eyes of Him with whom we have to do.”
ow before we go back to our Psalm, and the discerning of which type of sword is being used,let's look at Ephesians 6:17. “And take the helmet of salvation, and the sword of the Spirit, whichis the word of God.” The sword of the Spirit is the word of God. And it is only the word of Godthat is able to separate the soul and spirit; a physical sword can't do that. It can only separate thebody from the soul and spirit. It is the spiritual sword that leaves the body alive to be able to bebound – not with fetters of metal, but with the conviction of their evil ways. Jesus put all this inproper perspective, as recorded in Luke 6:35-36. "But love your enemies, and do good, and lend,expecting nothing in return; and your reward will be great, and you will be sons of the Most
High; for He Himself is kind to ungrateful and evil men. 36. "Be merciful, just as your Father ismerciful.” There is no place left for love and mercy, after a physical sword has done its work.But a spiritual double-edged sword strikes only with love and mercy; for though it may feel like awound when it pierces, it brings healing and life for those who are willing to receive it. So, armyourselves with the word of God; not a large Bible which can be used to hit someone over thehead, but with the word of God that has been eaten and digested by you and made a part of you
7.Treasury of David, “Let the high praises of God be in their mouth, and a two edged sword intheir hand. It seems they are not always on their beds, but are ready for deeds of prowess. Whencalled to fight, the meek are very hard to overcome; they are just as steady in conflict as they aresteadfast in patience. Besides, their way of fighting is of an extraordinary sort, for they sing toGod but keep their swords in their hands. They can do two things at a time: if they do not wieldthe trowel and the sword, at least they sing and strike. In this Israel was not an example, but atype: we will not copy the chosen people in making literal war, but we will fulfil the emblem bycarrying on spiritual war. We praise God and contend with our corruptions; we sing joyfully andwar earnestly with evil of every kind. Our weapons are not carnal, but they are mighty, andwound with both back and edge. The word of God is all edge; whichever way we turn it, it strikesdeadly blows at falsehood and wickedness. If we do not praise we shall grow sad in our conflict;and if we do not fight we shall become presumptuous in our song. The verse indicates a happyblending of the chorister and the crusader. ote how each thing in the believer is emphatic: if he sings, it is high praises, and praises deepdown in his throat, as the original hath it; and if he fights, it is with the sword, and the sword istwo edged. The living God imparts vigorous life to those who trust him. They are not of a neutraltint: men both hear them and feel them. Quiet is their spirit, but in that very quietude abides thethunder of an irresistible force. When godly men give battle to the powers of evil each conflict ishigh praise unto the God of goodness. Even the tumult of our holy war is a part of the music ofour lives.
Verse 6. Let the high praises of God be in their mouth and a two edged sword in their hand. Praiseand power go ever hand in hand. The two things act and react upon each other. An era ofspiritual force in the Church is always one of praise; and when there comes some grand outburstof sacred song, we may expect that the people of God are entering upon some new crusade forChrist. Cromwell's Ironsides were sneeringly called Psalm singers; but God's Psalm singers arealways Ironsides. He who has a "new song in his mouth" is ever stronger, both to suffer and tolabour, than the man who has a dumb spirit and a hymnless heart. When he sings at his work, hewill both do more and do it better than he would without his song. Hence, we need not besurprised that all through its history the Church of God has travelled "along the line of music."--William Taylor, in "The Study", 1873.
Verse 6. The high praises of God. This expression needs a little explication, because so variouslyrendered by most interpreters; some rendering it only, exaltations of God; others, praisingexalting God; others, sublime praises of God; others, praises highly uttered unto God: the reasonwhereof is, because the word romemoth in the text signifies sometimes actively, and then it notesthe height, exaltation, and lifting up of anything to the observation of others; and sometimespassively, and then it notes the height, worth, excellency of the thing that is exalted, or lifted up,in itself. But the scope and nature of the duty prescribed in the text necessarily comprehends both-- as well the high acts for which God is to be praised, as the high praises to be given unto God forthose high acts; but especially the latter, namely, the height and excellency of the duty of praise tobe performed for those high acts of God. This appears from the whole argument of the Psalm,which is entirely laudatory, as also from the instrument wherewith these high praises are to be
performed, namely, the "mouth", "the high praises of God in their mouth"; showing that theheight herein mentioned is a property of man's work in praising God, and not only of the work ofGod, for which he is to be praised. In my observations I shall comprehend both, and all theparticulars in the duty prescribed besides, which is this --
The duty of praising God is a high duty, which must exalt and lift up the high God in it.
This truth I shall labor to demonstrate,
1. From the Object.2. The Effect.3. Their Price.4. Their Performance; or, to use the School terms, they are "high":5. Objective.6. Effective.7. Appreciative.8. Perfective.
1. The praises of God are "high" in relation to their Object, which is none other but the MostHigh God, and that in the consideration of his transcendent height and sublimity over andabove all other things or persons: so the Psalmist's resolution intimates (Psalms 7:17), "Iwill praise the LORD according to his righteousness", which he expresses in the followingwords, "To sing praise to the name of the Lord most high"; and Psalms 92:1: "It is a goodthing to give thanks unto the Lord, and to sing praises unto thy name, O most High." Inwhich places, and very many more in the Scriptures, it is evident that the Lord, consideredin his highest sublimity, is the object of high praise, and that by most special and peculiarappropriation of it unto himself, and none other (Isaiah 42:8).
2. In the second place, the praises of God will appear to be of a high, sublime nature, fromthe high effect, the genuine and proper fruit they produce, viz., that although their object,to whom they are peculiarly appropriate (I mean the Lord himself) be in his own nature,and of himself, most infinitely high and transcendent, yet by the attribution andperformance of praise unto him, doth he account his name, his power, his wisdom, andjustice, and himself to be exalted thereby. What else do those expressions in Scriptureimply wherein it is asserted, that by this high duty of praise the high Jehovah is exalted(Psalms 108:32); His sublime perfections are extolled and lifted up (Psalms 68:4); Hisgreat ame is magnified (Luke 1:64); His infinite majesty is glorified (Psalms 50:23)? Ohhow high must be that duty, that adds height to the high God, that magnifies the greatGod, and glorifies the God of glory, and makes him higher, greater, and more gloriousthan he was before!
3. Thirdly, the praises of God are of a high nature, appreciative, in respect of the highestimation the Lord himself hath of them, which appears two ways:
1. By the high price wherewith he purchases them; 2. By the high delight he takes in them, after he hath procured them.
First. The price wherewith God is willing to purchase them is very high, for not only the expenseof all his wisdom, power, and goodness, put forth in creation, not only the laying out of all hiscounsel, care, love, and faithfulness in providence and preservation; but also the rich treasure ofhis promises, covenant, grace, yea, the precious blood of his own Son, in our redemption, is givenfreely, absolutely, intentionally, and ultimately, for no other thing but the purchase of high praisesto God (Ephesians 1:5-6). All that God doth and giveth; all that Christ doth and suffereth, is forthe praise of the glory of his grace. I confess, consider men's highest praises of God, as they areman's performance, they are poor and inconsiderable things; but consider them as they are the
testimonies and expressions of a believing heart, declaring and making known the unspeakablewisdom, faithfulness, bounty, and excellencies of God, exercised in his works; in this notion theScripture declares the heart of God to be so taken with the desire of them, that he is willing togive heaven, earth, Himself, and Son to poor men for the praises of their hearts, hands, andtongues; and accounts himself abundantly satisfied. Therefore, when his people will speak goodof his name, they speak of him in the dialect of angels' notes, "the high praises of God."
Secondly. The high value that God hath of "high praises" will be evident by the high delight andpleasure God takes in them thus purchased; for skilful artists, and high principled, elevatedunderstandings, never take pleasure or delight in any thing or work which is not answerable totheir highest principles, and proportionable to their uttermost skill and desire. ow the Lord,who is of the most perfect understanding, and deepest skill and knowledge, declares himself totake infinite delight in his people's praises. It is his solace and pleasure to be attended with them,either in earth or in heaven, by men or angels; and his soul is ravished with the thoughts andcontemplation of them.
1. In the fourth place, the praises of God are high, and of a high nature perfective, that is, inrespect of the high measure of grace they are to be attended withal in their performance:the Lord requiring the duty of high praise to be performed with a great measure ofScripture light, with a high degree of effectual fifth, and with a more ample proportion ofpractical holiness than any other of the most solemn exercises of his public worship.--Condensed from a Sermon by Samuel Fairclough, entitled "The Prisoner's Praise",1650.
7 to inflict vengeance on the nations and punishment on the peoples,
1. Jamison, “The destruction of the incorrigibly wicked attends the propagation of God’s truth,so that the military successes of the Jews, after the captivity, typified the triumphs of the Gospel.
2. Barnes, “To execute vengeance upon the heathen - To inflict punishment upon them as arecompence for their sins. The word pagan here means nations. The allusion is, doubtless, tothose who had oppressed and injured the Hebrew people - perhaps referring to those who haddestroyed the city and the temple at the time of the Babylonian captivity. They were now toreceive the punishment due for the wrongs which they had done to the nation; a just recompenceat the hand of God, and by the instrumentality of those whom they had wronged. Compare thenotes at Psa_137:7-9.
And punishments upon the people - The people of those lands. Those who had waged war withthe Hebrew nation.
3. Clarke, “To execute vengeance upon the heathen - This may refer simply to their purpose ofdefending 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 theirenemies 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, evenof their nobles, had joined with Sanballat and Tobiah; (see eh_6:17-19): and it appears also thatmany of them had formed alliances with those heathens, which were contrary to the law; see eh_13:15-29.
4. Gill, “To execute vengeance upon the Heathen,.... Either upon the Gentile world, in the firsttimes of the Gospel; when the apostles, going there with the twoedged sword of the word,vehemently inveighed against the idolatry of the Heathens, and exhorted them to turn from theiridols to serve the living God; and divine power going along with their ministry, multitudes wereturned from them; through the success of the Gospel, the oracles of the Heathen were struckdumb, their priests were despised, their idol temples were forsaken, and idols rejected; now werethe judgment of the Heathen world, and the prince of it, cast out, and vengeance in this waytaken upon it, or their disobedience to God revenged, Joh_12:31. Or else upon the Papists, as willbe in the latter times of the Gospel; who are sometimes called Heathens and Gentiles, Psa_10:16;on whom vengeance will be taken for all their idolatry, superstition, and bloodshed of the saints;and they will be smitten and slain by the twoedged sword, proceeding out of the mouth of Christ,and as in the hands of his servants, Rev_19:15;
and punishments upon the people; or "reproofs" (p); sharp and piercing ones; such as theconvictions the word of God will strike in the minds of men, and will be very distressing andafflicting to them; as the fire out of the mouths of the witnesses, which is their doctrine, will be totheir enemies the Papists; and will torment and kill them, and be the savour of death unto deathunto them, Rev_11:5.
5. Spurgeon, “So was it when Israel came into Canaan, ordained to execute the vengeance ofGod upon the heathen nations. We have no such warrant and no such painful duty—but there isa prince who shall be bound with chains and with fetters of iron one day. The Lord shall bruiseSatan under our feet shortly and, meanwhile, we fight against the powers of evil of every kind.Oh, that God would help us to bind King Drunkenness with chains and King Infidelity withfetters of iron! Would God the day were come when impurity, which defiles so many, wereovercome and vanquished by the two-edged sword of the Spirit of God!”
6. Treasury of David, “To execute vengeance upon the heathen, and punishments upon the people. This was onceliterally the duty of Israel: when they came into Canaan they fulfilled the righteous sentence ofthe Lord upon guilty nations. At this hour, under the gentler dispensation of grace, we wrestle notwith flesh and blood; yet is our warfare none the less stern, and our victory none the less sure. Allevil shall eventually be overthrown: the Lord shall display his justice against evildoers, and inthat warfare his servants shall play their parts. The saints shall judge the world. Both the conflictand the victory at the end of it shall cause glory to God, and honour to his holy ones.”
7. Calvin, “To execute vengeance, etc. Both during their exile and after their return from it, thismight seem to be altogether incredible. or did it take place before the advent of Christ; forthough 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 wasapproaching. But as Haggai prophesied that the glory of the second Temple would be greaterthan of the first, so here there is promised a more prosperous state than had ever existed. (Haggai2:9.) Reduced as the Jews were in numbers, and low as was the state of things among them, thePsalmist announces to all nations which opposed and troubled them, that they would have theascendancy. As they were yet tributary, and dwelt at Jerusalem only by sufferance, they werecalled to exercise faith in a promise which, to the judgment of sense, might appear visionary, andto 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 privateresentment, but by commandment of God; and this we mention that none may infer that they areallowed to take vengeance for personal injuries.The next verse, where mention is made of kings and nobles, is an amplification; for had he onlyspoken of peoples and nations, this might have been restricted to the common people and men oflow condition. Here is something much greater — that kings and others of noble rank would bedragged to punishment in chains. But it is to be remembered, as I have just hinted, that but asmall part of this splendid prospect was realized until Christ appeared; for any small increase ofprosperity 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’sadvent. Here the prediction of Jacob is to be noticed —
“the scepter shall not depart from Judah, until Shiloh come.” (Genesis 49:10.)
But the Machabaei sprung from another tribe. We must, infer, therefore, that the regular orderwas then interrupted, and that to make the prosperous state of the people to have been basedupon their victories, is building a castle in the air. And God would appear designedly to haveremoved the government from the tribe of Judah, lest this success should intoxicate the minds ofhis people; for most of them, through pride in these signal victories, overlooked the true andsubstantial deliverance. As the Psalmist treats here of the perfection of the prosperity of thepeople, it follows that he refers to the Messiah, that their expectation and desire of him mightnever cease either in their prosperity or adversity.”
8 to bind their kings with fetters, their nobles with shackles of iron,
1. Barnes, “To bind their kings with chains - To make them prisoners and captives. This is butcarrying out the idea in the previous verses, of inflicting punishment upon them for the wrongswhich they had done to the people of God. There is no evidence that this refers to a spiritualconquest, or to a spiritual subjection of those nations to the true religion. The whole idea is inaccordance with what is so often expressed in the Psalms - that of inflicting just punishment onthe wicked. . And their nobles with fetters of iron - To make them prisoners. That is, to subduethem. Captives in war, even those of elevated rank, were often led in chains to grace the triumphof conquerors.”
2. Clarke, “To bind their kings with chains, and their nobles with fetters of iron - That is, if thesekings, governors of provinces, and chiefs among the people, had attacked them, God would haveenabled them to defeat them, take their generals prisoners, and lead them in triumph toJerusalem. It is certain also that in the times of the Maccabees the Jews had many signal victoriesover the Samaritans, Philistines, and Moabites; and over Antiochus, king of Syria. See the Booksof the Maccabees. To these the psalmist may here refer in a hyperbolical way, not unusual inpoetry and in songs of triumph.
3. Gill, “To bind their kings with chains, and their nobles with fetters of iron. Which is thought toallude to what was done to the Canaanitish kings, in the times of Joshua; and to the princes ofMidian by Gideon; and to Agag by Saul; and to the Ammonites, Syrians, and others, by David:but it refers either to the first times of the Gospel, and the influence of the sword of the Spiritover the hearts of men; and on some very great personages, as kings and nobles, brought toChrist and his churches, in chains of powerful and efficacious grace, declaring a ready andcheerful subjection to his Gospel and ordinances; such as Constantine, Theodosius, and others;and who were instruments in subduing, conquering, and destroying tyrannical and persecutingemperors and princes, as Maximilian, Licinius, and others; see Isa_45:14; and more instances ofthe power of the Gospel, and the influence of divine grace on such persons, there will be in thelatter day; see Isa_49:23. It may also respect the use of the Gospel ministry, compared to atwoedged sword on the hearts of men in common; whereby Satan, the strong man armed, whokeeps the palace as a king or prince, is dispossessed; and sin, which reigns like a king unto death,is dethroned, and grace is set up as a governing principle. But it may chiefly regard thedestruction of antichristian kings and nobles, and their states, through the prevalence of theGospel and the power of Christ, and the twoedged sword coming out of his mouth, Rev_17:14.
4. Treasury of David, “To bind their kings with chains, and their nobles with fetters of iron. Thusare the greatest enemies of Jehovah and his people reduced to shame, rendered helpless, andthemselves punished. This was Israel's boast in actual fact, it is ours spiritually. The chief powersof evil shall be restrained and ultimately destroyed. Those who made captives of the godly shallthemselves be made captive. The powers of evil cannot bind our King, but by his power their kingshall be bound with a great chain, and shut up in the bottomless pit, that he may at length betrodden under the feet of saints.
Verse 8. To bind their kings with chains, etc. Agrippa was captive to Paul. The word had him inbands like a prisoner, and made him confess against himself before Festus that he was "almostpersuaded to be a Christian." Then it was verified which before was prophesied, They shall bindkings in chains, and nobles in fetters of iron. Oh, the majesty and force of the word! --HenrySmith.
Verse 8. It was once the saying of Pompey, that with one stamp of his foot he could raise all Italyup in arms; and the mighty men of the world may have nations, kingdoms, and commonwealthsat their command, but yet God is more powerful than they all. If he do but arise, they shall all ofthem fly before him. If he once fall to fettering of princes, it shall be done so sure, that no fleshshall be able to knock off their bolts again. -- Stephen Gosson, 1554-1623.
9 to carry out the sentence written against them— this is the glory of all his faithful people. Praise theLORD.
1. Barnes, “To execute upon them the judgment written - Either, that which is written in the lawin general as what is threatened to wicked men; or, that which was written for their particularcase, or which they were specifically commanded to do. Compare Deu_7:1-2; Deu_32:41-43. Mostprobably the reference is to some particular command in this case.
This honor have all his saints -
(a) It is an honor to engage in executing or carrying out the purposes of God. As it is an honorto be a magistrate, a judge, a sheriff, a constable, a commander of an army, an admiral in a navy,to execute the purposes of a government - an honor sought with great avidity among people asamong the most valued distinctions of life - why should it be less honorable to execute thepurposes of God? Are the objects which he seeks in his administration less important than thosewhich are sought among people? Are his laws of less importance? Are his aims less pure? Is thereless of justice, and equity, and benevolence in his plans?
(b) It is an honor which pertains to “all the saints” - to all who love and fear God - to beengaged in carrying out or executing his plans. In their own way, and in their own sphere - itmay, indeed, be a very humble sphere - but each and all in their own sphere, are engaged inexecuting the purposes of God. In the duties of a family; in kindness to the poor; in the office of ateacher or a magistrate; in clearing a farm; in cultivating the land; in building a schoolhouse; infounding a church, a college, an asylum for the blind, the dumb, the lame, the insane; incontributing to send the gospel abroad over our own land, or among the pagan, or in going tocarry that gospel to a benighted world - in some of these ways all who are truly the friends ofGod, or who are entitled to be enrolled among the “saints of the Lord” are, in fact, carrying outthe purposes of the Lord - the “judgments written” to guide mankind; and man’s highest honorhere, as it will be in heaven, is to carry out the purposes of the Lord.
Praise ye the Lord - Hallelu-jah. It is a subject of praise and thanksgiving, it should lead us toshout Hallelujah, that we are permitted to be employed in any way, however humble, in carryingout the divine plans, or in accomplishing those great designs which he contemplates toward ourrace.
2. Clarke, “To execute upon them the judgment written - In Deu_7:1, etc., God promises hispeople complete victory over all their enemies, and over the heathen. God repeatedly promisessuch victories to his faithful people; and this is, properly speaking, the judgment written, i.e.,foretold.
This honor have all his saints - They shall all be supported, defended, and saved by the Lord.Israel had this honor, and such victories over their enemies, while they continued faithful to theirGod. 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, ortemple, 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 broughtunder the dominion of the Church of Christ; that all heathen and ungodly kings shall be putdown, and pious men put in their places?” I do not think so. I believe God never intended that hisChurch 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 fallinto the condemnation of the devil. Wo unto the inhabitants of the earth, when the Church takesthe civil government of the world into its hand! Were it possible that God should trust religiouspeople with civil government, anarchy would soon ensue; for every professed believer in Christwould consider himself on a par with any other and every other believer, the right to rule and thenecessity to obey would be immediately lost, and every man would do what was right in his owneyes; for, where the grace of God makes all equal, who can presume to say, I have Divineauthority to govern my fellow? The Church of Rome has claimed this right; and the pope, inconsequence, became a secular prince; but the nations of the world have seen the vanity andiniquity of the claim, and refused allegiance. Those whom it did govern, with force and withcruelty did it rule them; and the odious yoke is now universally cast off. Certain enthusiasts andhypocrites, not of that Church, have also attempted to set up a fifth monarchy, a civil governmentby the Saints! and diabolic saints they were. To such pretenders God gives neither countenancenor support. The secular and spiritual government God will ever keep distinct; and the Churchshall 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, asapplicable to the influence of the word of God preached, may be seen in the following analysis.
3. Gill, “To execute upon them the judgment written,.... In the law, according to the Targum;either upon the seven nations of the land of Canaan, Deu_7:12; or upon all the enemies of Godand his people, Deu_32:41; or rather in the Gospel; which declares, that whoever believes inChrist shall be saved, but whoever believes not shall be damned, Mar_16:16. And according tothis two edged sword or word of God, and the sentence pronounced by it, and judgment writtenin it, things will everlastingly take place. Or it may principally have regard to the judgment uponantichrist in the latter day, written in the word of God; and which will be executed by the saints,with the twoedged sword in their hands, Rev_16:6;
this honor have all his saints; which is spoken of throughout the psalm; as to be acceptable untoGod, and well pleasing in his sight; to be adorned with grace, and beautified with salvation; tohave the high praises of God in their mouths, and a two edged sword in their hands, and to do theexecution with it above mentioned; praise ye the Lord; even all his saints; who of all men havemost reason to do it, for the grace that is given them, and the honor put upon them.
4. Calvin, “To perform the judgment, etc. He qualifies what he had said in the previous verses, inwhich he might have appeared to arm the Lord’s people for deeds of warlike cruelty. At firstsight it might appear strange, that they who were called the merciful ones of God, should be sentout with drawn swords to commit slaughter, and pour out human blood; for what evidence washere 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 thatthey 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 executingjudgment written. Any exposition of the passage is faulty which does not proceed upon this asbeing the Psalmist’s design, that he would have the Jews to consider the divine mandate, not toproceed under the influence of private resentment, and to throw a rein over passion; saying uponthe matter, that God’s children may not execute vengeance but when called to it, there being anend of all moderation when men yield themselves up to the impulse of their own spirits. Anotherquestion might arise here by way of objection. Christ is said to have come without crying orlifting up his voice, that he might not break the bruised reed, (Matthew 12:20,) and he inculcatesthe same character upon his followers. The answer is obvious, that Christ is also armed with aniron 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. (Isaiah63:2.) or is it surprising, considering the obstinacy which universally prevails in the world, thatthe mercy which is treated with such indignity should be converted into severity. ow thedoctrine laid down in the passage admits of being rightly applied to our practice, in this way, thatwhat is here said of the two-edged sword, applies more especially to the Jews, and not properly tous, who have not a power of this kind permitted; except, indeed, that rulers and magistrates arevested by God with the sword to punish all manner of violence; but this is something peculiar totheir office. 305305 “Qui est ici dit du glaive trainchant des deux cotes, appartient specialmentaux Juifs, et ne peut pas estre approprie an nous,” etc. — Fr. As to the Church collective, thesword now put into our hand is of another kind, that of the word and spirit, that we may slay fora sacrifice to God those who formerly were enemies, or again deliver them over to everlastingdestruction unless they repent. (Ephesians 6:17.) For what Isaiah predicted of Christ extends toall 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.” (Isaiah 11:4.)
If believers quietly confine themselves within these limits of their calling, they will find that thepromise of vengeance upon their enemies has not been given in vain. For when God calls us, as Ihave said above, to judgment written, he puts a restraint both upon our spirits and actions, so asthat 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, butgives us a support for our encouragement, lest we should think that we might be losers byexercising mercy and patience, as most men give vent to fury and rage, under the idea that theonly 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 divinepermission, ‘and have a calm spirit, the Psalmist declares, that they have an honorable andsplendid issue out of all their troubles.”
5. Treasury of David, “To execute upon them the judgment written. Israel as a nation had this todo, and did it, and then they rejoiced in the God who gave success to their arms. We praise ourGod after another fashion; we are not executioners of justice, but heralds of mercy. It would be asad thing for any one to misuse this text: lest any warlike believer should be led to do so, wewould remind him that the execution must not go beyond the sentence and warrant; and we havereceived no warrant of execution against our fellow men. Christians have no commission ofvengeance; it is theirs to execute the command of mercy, and that alone. This honour have all his saints. All the godly shared in the triumphs of the Lord when he smoteIsrael's foes. We have like honour, but it is shown in victories of another sort. All the holy ones
are sent upon errands by their holy Lord. The honours described in this Psalm are common to allthe family of grace; and such service as the Lord appoints is to be undertaken by every one ofthem, without exception. The Lord honours all his chosen here, and he will glorify them allhereafter: this rule is without exception. Surely in this we have the best argument for glorifyingthe Lord, wherefore we close our new song with another Hallelujah,
Praise ye the Lord.
Verse 9. This honor have all his saints. All other glories and honors are but feminine, weak, poorthings to it. God is their glory; honored they are with his blessed presence, honored with his sight,with his embraces; they see him and enjoy him. This is the very glory of their honor, the heightand pitch of all, for "in thy presence is joy, and at thy right hand there is pleasure for evermore",honor advanced into eternal glory; and "this honor" also "have all his saints"; some in spe, andsome in re, some in hope, and some in deed; all either in promise or in possession. --Mark Frank.
Verse 9. This honor have all his saints. "His saints" emphatically; Divine providence foreseeingthat in after ages some would usurp the title of saintship to whom it did not belong. "His saints"exclusively; casting out saint traitors, as Beckett and Garnet; saint hypocrites, and many others;who, in the same sense as auri sacra fames, may be termed sacri, or sancti, saints. But, whathonor have all his saints? Mark what went before -- "as it is written"; but by whom, and where?Though chapters and verses be of later date, the Holy Spirit might have cited the book. O no! He,to quicken our industry, refers us to the Word at large. However, "search the Scriptures", andtherein we shall meet with many honors afforded to the saints; both whilst they were living, andwhen they were dead.
Honor to their memories is sometimes paid them very abundantly, even by those who formerlywere so niggardly and covetous as not to afford them a good word in their lifetime.
Many are made converts by the godly ends of good men; as the centurion himself, who attendedand ordered the crucifying of Christ, after his expiring broke forth into that testimony of him, --"Verily, this was the Son of God." So, such as rail at, revile, curse, condemn, persecute, executepious people, speak other language of them when such men have passed the purgation of death,and confess them faithful and sincere servants of God.
The last "honor" is imitation of their virtuous examples. The Papists brag that Stapleton, theirgreat controversial divine, was born on that very day whereon Sir Thomas More was put todeath; but Providence so ordereth it that out of the ashes of dead saints many living ones dospring and sprout, by following the pious precedents of such godly persons deceased. --ThomasFuller in "Abel Redivivus."
6. Isaac Watts version of this Psalm:All ye that love the Lord, rejoice,And let your songs be new;Amidst the church with cheerful voiceHis later wonders show.
The Jews, the people of His grace,Shall their Redeemer sing;And Gentile nations join the praise,While Sion owns her King.
The Lord takes pleasure in the just,Whom sinners treat with scorn;The meek that lie despised in dustSalvation shall adorn.
Saints should be joyful in their King,E’en on a dying bed;And like the souls in glory sing;For God shall raise the dead.
Then His high praise shall fill their tonguesTheir hands shall wield the sword;And vengeance shall attend their songs,The vengeance of the Lord.
When Christ the judgment-seat ascends,And bids the world appear,Thrones are prepared for all His friendsWho humbly loved Him here.
Then shall they rule with iron rod ations that dared rebel;And join the sentence of their GodOn tyrants doomed to hell.
The royal sinners bound in chains ew triumphs shall afford:Such honor for the saints remains:Praise ye, and love the Lord!
