Salmi 149:6 Commento

The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God (Psa 149:1-5). II. Abundance of terror to the proudest of their enemies (Psa 149:6-9).

The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise (Psa 149:6): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow (Sa2 1:18), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, Sa2 8:1, etc.) and punishments upon the people, for all the wrong they had done to God's people, Psa 149:7. Their kings and nobles were taken prisoners (Psa 149:8) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, Ch2 20:23. Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New Testament Babylon will but execute the judgment written, Rev 17:16, Rev 17:17. But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword (Heb 4:12), the sword of the Spirit (Eph 6:17), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent (Rev 6:15); the strongholds of Satan were cast down (Ch2 10:4, Ch2 10:5); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jde 1:14, Jde 1:15. Vengeance shall then be executed upon the heathen (Psa 9:17), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government (Psa 2:3), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, Co1 6:2. In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.

INTRODUCTION TO PSALM 149 This psalm is thought by Calvin and others to have been written for the sake of the Jews that returned from the Babylonish captivity; and is a prediction of great and famous things done in the times of the Maccabees to Heathens and their princes, so Theodoret; the Syriac version entitles it, "concerning the new temple;'' that is, the second temple, built by Zerubbabel, and the things done under that; but it rather seems to have been written by David in the beginning of his reign, when he obtained victories over the Philistines, Edomites, Moabites, Ammonites, and Syrians; and refers to the times of the Messiah, as Kimchi, R. Obadiah Gaon, and others think; not of the Jews' vainly expected Messiah, but of the true Messiah, who is come, and will come again, spiritually and personally; and there are many things in it applicable both to the first and latter part of his days.

Let the high praises of God be in their mouth,.... Or "throats" (m); loudly declared by them. 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; his omnipotence, for high is his right hand; his omnipresence, this is higher than heaven, deeper than hell, 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 the high acts and works of God, those more inward and secret; as the thoughts of his heart, which are higher than ours, as the heavens than the earth; the everlasting love of God, which has an height not to be reached; the eternal choice of persons to grace and glory, before all time; the covenant of grace, which exceeds the mountains for height, as well as duration; and the glorious scheme of our peace, reconciliation, and redemption, contrived in the divine mind, and formed in Christ from everlasting: and others more outward, open, and manifest; as the works of creation and providence; of redemption by Christ; the operations of the Spirit, and the powerful success of the Gospel among Jews and Gentiles. The Vulgate Latin version and others render it, "the exaltations of God" (o); Father, Son, and Spirit: Jehovah the Father should be exalted in the mouths of his saints, for his love to them, choice of them, covenant with them, the mission of his Son on their account, and the regeneration of them according to his abundant mercy; and Jehovah 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, and prophetic; and the Holy Spirit should be exalted, by ascribing the work of grace to him, the beginning, 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 of its 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, lays open 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 that kills, Co2 3:6. The other edge is the Gospel, which cuts in pieces the best of men; all their works of 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 as well as his righteous self; it teaches him to deny ungodliness and worldly lusts; it is useful to refute errors, and defend truth: and it is an instrument, and only a passive instrument, used by the Lord, as his power unto salvation; it is a sword, but only effectual as it is the sword of the Spirit; it is a part of the weapons of our warfare, and it is mighty, but only through God; it can do nothing of itself, but as it is in the hand of another; and it should be in the hands of all the saints in common, as well as in the hands of Gospel ministers, to withstand error, maintain truth, and repel the temptations of Satan. The Targum is, "the praises of God in their throats, and as twoedged swords in their hands;'' making the praises of God and the twoedged swords to be the same: and so Jarchi and R. Jeshuah in Aben Ezra interpret them. (m) "in gutture eorum", V. L. Pagninus, Montanus, Piscator, &c. (n) , Sept. "celsitudines", Schmidt. (o) "Exaltationes Dei", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so Ainsworth.

But the saints who "exult in glory," no need is there for us to say how they exult: just hear the verse of the Psalm which follows: "The saints shall exult in glory, they shall rejoice in their beds:" not in theatres, or amphitheatres, or circuses, or follies, or market places, but "in their chambers." What is, "in their chambers"? In their hearts. Hear the Apostle Paul exulting in his closet: "For this is our glory, the testimony of our conscience." [2 Corinthians 1:12] On the other hand, there is reason to fear lest any be pleasing to himself, and so seem to be proud, and boast of his conscience. For every one ought to exult with fear, for that wherein he exults is God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there is another passage which goes against them, which says, "Who shall boast that he has a clean heart, and that he is pure from sin?" [Proverbs 20:9] There is then, so to speak, a limit to glorying in our conscience, namely, to know that your faith is sincere, your hope sure, your love without dissimulation. "The exultations of God are in their mouths" [Psalm 149:6]. In such wise shall they "rejoice in their closets," as not to attribute to themselves that they are good, but praise Him from whom they have what they are, by whom they are called to attain to what they are not, and from whom they hope for perfection, to whom they give thanks, because He has begun.

high praises--or, "deeds." They shall go forth as religious warriors, as once religious laborers (Neh 4:17).

The glance is here directed to the future. The people of the present have again, in their God, attained to a lofty self-consciousness, the consciousness of their destiny, viz., to subjugate the whole world of nations to the God of Israel. In the presence of the re-exaltation which they have experienced their throat is full of words and songs exalting Jahve (רוממות, plural of רומם, or, according to another reading, רומם, Psa 56:1-13 :17), and as servants of this God, the rightful Lord of all the heathen (Psa 82:8), they hold in their hand a many-mouthed, i.e., many edged sword (vid., supra, p. 580), in order to take the field on behalf of the true religion, as the Maccabees actually did, not long after: ταῖς μὲν χερσὶν ἀγωνιζόμενοι ταῖς δὲ καρδίαις πρὸς τὸν Θεόν εὐχόμενοι (2 Macc. 15:27). The meaning of Psa 149:9 becomes a different one, according as we take this line as co-ordinate or subordinate to what goes before. Subordinated, it would imply the execution of a penal jurisdiction over those whom they carried away, and כּתוּב would refer to prescriptive facts such as are recorded in Num 31:8; Sa1 15:32. (Hitzig). But it would become the religious lyric poet least of all to entertain such an unconditional prospect of the execution of the conquered worldly rulers. There is just as little ground for thinking of the judgment of extermination pronounced upon the nations of Canaan, which was pronounced upon them for an especial reason. If Psa 149:9 is taken as co-ordinate, the "written judgment" (Recht) consists in the complete carrying out of the subjugation; and this is commended by the perfectly valid parallel, Isa 45:14. The poet, however, in connection with the expression "written," has neither this nor that passage of Scripture in his mind, but the testimony of the Law and of prophecy in general, that all kingdoms shall become God's and His Christ's. Subjugation (and certainly not without bloodshed) is the scriptural משׁפּט for the execution of which Jahve makes use of His own nation. Because the God who thus vindicates Himself is Israel's God, this subjugation of the world is הדר, splendour and glory, to all who are in love devoted to Him. The glorifying of Jahve is also the glorifying of Israel.