We are almost at the last Psalm, and still among
the Hallelujahs. This is "a new song",
evidently intended for the new creation, and the men who are of
new heart. It is such a song as may be sung at the coming of the
Lord, when the new dispensation shall bring overthrow to the
wicked and honour 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.
EXPOSITION
Verse 1. Praise ye the LORD. Specially you, ye
chosen people, whom he has made to 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 his manifestations; his mercies are new every
morning; his deliverances are new in every night of sorrow; let
your gratitude and thanksgivings be new also. It is well to
repeat the old; it is more useful to invent the new. Novelty
goes well with heartiness. Our singing should be "unto the
Lord"; the songs we sing should be of him and to him,
"for of him, and to him, and through him are all
things." Among our novelties there should be new songs:
alas! men are fonder of making new complaints than new Psalms.
Our new songs should be devised in Jehovah's honour; indeed all
our newest thoughts should run towards him. Never can we find a
nobler subject for a song than the Lord, nor one more full of
fresh matter for a new song, nor one which we are personally so
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 a treasure house of jewels. God
is in the midst of saints, and because of this we may well long
to be among them. They are so full of his praise that we feel at
home among them when we are ourselves full of praise. The
sanctuary is the house of praise as well as the house of prayer.
All saints 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 a
multiplicity of sweetnesses in it. When holy ones meet, they
adore The Holy One. Saints do not gather to amuse themselves
with music, nor to extol one another, but to sing his praise
whose saints 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
saintly conclaves need to be stirred up to thanksgiving; for
saints may be sad and apprehensive, and then their spirits
require to be raised to a higher key, and stimulated to happier
worship.
Verse 2. Let Israel rejoice in him that made him.
Here is that new creation which calls for the new song. It was
Jehovah who made Israel to be Israel, and the tribes to become a
great nation: therefore let the Founder of the nation be had in
perpetual honour. Joy and rejoicing are evidently to be the
special characteristics of the new song. The religion of the
dead in sin is more apt to chant dirges than to sing
hallelujahs; but when we are made new in the spirit of our minds
we joy and rejoice in him that made us. Our joy is in our God
and King: we choose no lower delight. Let the children of Zion
be joyful in their King. Those who had seen the tribes formed
into a settled kingdom as well as into a united nation should
rejoice. Israel is the nation, Zion is the capital of the
kingdom: Israel rejoices in her Maker, Zion in her King. In the
case of our God we who believe in him are as glad of his
Government as we are of his Creation: his reign is as truly the
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 the
source of joy to us: this verse issues a permit to our joy, yea
it lays an injunction upon us to be glad in the Lord.
Verse 3. Let them praise his name in the dance: let
them sing praises unto him with the 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 had triumphed gloriously; was it not
most fit that she should? The sacred dance of devout joy is no
example, nor even excuse, for frivolous dances, much less for
lewd ones. Who could help dancing when Egypt was vanquished, and
the tribes were free? Every mode of expressing delight was bound
to be employed on so memorable an occasion. Dancing, singing,
and playing on instruments were all called into requisition, and
most fitly so. There are unusual seasons which call for unusual
expressions of joy. When the Lord saves a soul its holy joy
overflows, and it cannot 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 them
sing and dance while they can. How can they mourn now that their
Bridegroom is with them? Let us give the utmost liberty to joy.
Let us never attempt its suppression, but issue in the terms of
this 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 they are not oftener brimming with joy in God, for
the very thought of him is delight.
Verse 4. For the LORD taketh pleasure in his people;
and therefore they should take pleasure in him. If our joy be
pleasing to him let us make it full. What condescension is this
on Jehovah's part, to notice, to love, and to delight in his
chosen! Surely there is nothing in our persons, or our actions,
which could cause pleasure to the Ever blessed One, were it not
that he condescends to men of low estate. The thought of the
Lord's taking pleasure in us is a mine of joy never to be
exhausted. He will beautify the meek with salvation. They are
humble, and feel their need of salvation; he is gracious, and
bestows it upon them. They lament their deformity, and he puts a
beauty upon them of the choicest sort. He saves them by
sanctifying them, and thus they wear the beauty of holiness, 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 the utmost
exultation: he who takes such a pleasure in us must be
approached with every token of exceeding 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 "the beauty of
holiness." When God himself beautifies a man, he becomes
beautiful indeed and beautiful for ever. The verse may be read,
"He shall beautify the meek with salvation", or
"He shall beautify the afflicted with deliverance",
or, "He shall beautify the meek with victory"; and
each of these readings gives a new shade of meaning, well worthy
of quiet consideration. Each reading also suggests new cause for
joyful adoration. "O come, let us sing unto the Lord."
Verse 5. Let the saints be joyful in glory. God
has honoured them, and put a rare glory upon them; therefore let
them exult therein. Shall those to whom God is their glory be
cast down and troubled? Nay, let their joy proclaim their
honourable 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 justified by 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 in God. In the night watches
let them not lie awake and weep, but like nightingales let them
charm the 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 into thrones,
and our retirements turned into triumphs!
Verse 6. Let the high praises of God be in their
mouth, and a two edged sword in their hand. It seems they
are not always on their beds, but are ready for deeds of
prowess. When called to fight, the meek are very hard to
overcome; they are just as steady in conflict as they are
steadfast in patience. Besides, their way of fighting is of an
extraordinary sort, for they sing to God but keep their swords
in their hands. They can do two things at a time: if they do not
wield the trowel and the sword, at least they sing and strike.
In this Israel was not an example, but a type: we will not copy
the chosen people in making literal war, but we will fulfil the
emblem by carrying on spiritual war. We praise God and contend
with our corruptions; we sing joyfully and war earnestly with
evil of every kind. Our weapons are not carnal, but they are
mighty, and wound with both back and edge. The word of God is
all edge; whichever way we turn it, it strikes deadly 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 happy blending
of the chorister and the crusader. Note how each thing in the
believer is emphatic: if he sings, it is high praises, and
praises deep down in his throat, as the original hath it; and if
he fights, it is with the sword, and the sword is two edged. The
living God imparts vigorous life to those who trust him. They
are not of a neutral tint: men both hear them and feel them.
Quiet is their spirit, but in that very quietude abides the
thunder of an irresistible force. When godly men give battle to
the powers of evil each conflict is high praise unto the God of
goodness. Even the tumult of our holy war is a part of the music
of our lives.
Verse 7. To execute vengeance upon the heathen, and
punishments upon the people. This was once literally the
duty of Israel: when they came into Canaan they fulfilled the
righteous sentence of the Lord upon guilty nations. At this
hour, under the gentler dispensation of grace, we wrestle not
with flesh and blood; yet is our warfare none the less stern,
and our victory none the less sure. All evil shall eventually be
overthrown: the Lord shall display his justice against
evildoers, and in that warfare his servants shall play their
parts. The saints shall judge the world. Both the conflict and
the victory at the end of it shall cause glory to God, and
honour to his holy ones.
Verse 8. To bind their kings with chains, and their
nobles with fetters of iron. Thus are the greatest enemies
of Jehovah and his people reduced to shame, rendered helpless,
and themselves punished. This was Israel's boast in actual fact,
it is ours spiritually. The chief powers of evil shall be
restrained and ultimately destroyed. Those who made captives of
the godly shall themselves be made captive. The powers of evil
cannot bind our King, but by his power their king
shall be bound with a great chain, and shut up in the bottomless
pit, that he may at length be trodden under the feet of saints.
Verse 9. To execute upon them the judgment written.
Israel as a nation had this to do, and did it, and then they
rejoiced in the God who gave success to their arms. We praise
our God after another fashion; we are not executioners of
justice, but heralds of mercy. It would be a sad thing for any
one to misuse this text: lest any warlike believer should be led
to do so, we would remind him that the execution must not go
beyond the sentence and warrant; and we have received no warrant
of execution against our fellow men. Christians have no
commission of vengeance; 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 smote Israel'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 all the family of grace; and such service as the Lord
appoints is to be undertaken by every one of them, without
exception. The Lord honours all his chosen here, and he will
glorify them all hereafter: this rule is without exception.
Surely in this we have the best argument for glorifying the
Lord, wherefore we close our new song with another Hallelujah,
Praise ye the Lord.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. The foregoing Psalm was a hymn of praise
to the Creator; this is a hymn to the Redeemer.—Matthew
Henry.
Whole Psalm. The New Testament spiritual church cannot
pray as the Old Testament national church here prays. Under the
illusion that it must be used as a prayer without any spiritual
transmutation, Ps 149:1-9 has become the watchword of the most
horrible errors. It was by means of this Psalm that Caspar
Scloppius, in his Classicum Belli Sacri, which, as Bakius
says, is written, not with ink, but with blood, inflamed the
Roman Catholic princes to the Thirty Years' Religious War. And
in the Protestant church Thomas Muntzer stirred up the War of
the Peasants by means of this Psalm. We see that the Christian
cannot make such a Psalm directly his own, without disavowing
the apostolic warning, "The weapons of our warfare are not
carnal" (2Co 10:4). The praying Christian must therefore
transpose the letter of this Psalm into the spirit of the New
Covenant.—Franz Delitzsch.
Verse 1. A new song; for this Psalm is a song
of renovation. If Israel when restored and renewed had new cause
for rejoicing, much more should the New Covenant Israel feel
constrained to strike the new note of triumph. Infidels
blaspheme, the ungrateful murmur, the thoughtless are silent,
the mournful weep, all acting according to their old nature; but
new men take up a new mode, which is the divinely inspired song
of peace, charity, and joy in the Lord.—Johannes Paulus
Palanterius.
Verse 1. A new song. The old man hath an old
song, the new man a new song. The Old Testament is an old song,
the New Testament is a new song... Whoso loveth earthly things
singeth an old song: let him that desireth to sing a new song
love the things of eternity. Love itself is new and eternal;
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 that are
saved in all after times also, as Eph 4:12. This name putteth
mere morality and formal profession out of countenance, as the
sun doth a glow worm. Saintship is a matter of Divine
workmanship, and therefore it is far more remarkable than human
excellence. We should keep up 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 of fashion.—Thomas
Goodwin.
Verse 2. Let Israel rejoice, etc. Give us, oh,
give us the man who sings at his work! Be his occupation what it
may, he is equal to any of those who follow the same pursuit in
silent sullenness. He will do more in the same time—he will do
it better—he will persevere longer. One is scarcely sensible
of fatigue whilst he marches to music. The very stars are said
to make harmony as they revolve in their spheres. Wondrous is
the strength of cheerfulness, altogether past calculation its
powers of endurance. Efforts to be permanently useful must be
uniformly joyous—a spiritual sunshine—graceful from very
gladness—beautiful because bright.—Thomas Carlyle.
Verse 2. Rejoice in him that made him; let the
children of Zion be joyful. You are never right until you
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, and constituted the people
a kingdom, though they had been a race of slaves. This is more
than a general 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 Israel being joyful
in what their king had done for them. These things, in their
proper place, became sweet subjects of praise. But the subject
of praise in which Israel is now to be engaged is Jesus himself.
Reader, pause over this apparently small, but most important,
distinction. The Lord is gracious in his gifts, gracious in his
love, gracious in his salvation. Every thing he gives, it is
from his mercy, and ever to be so acknowledged. But Jesus' gifts
are not himself: I cannot be satisfied with his gifts, while I
know that to others he gives his Person. It is Jesus
himself I want. Though he give me all things that I need, yet if
he be to me himself all things that I need, in him I have all
things. Hence, therefore, let us see that Jesus not only gives
us all, but that he is our all.—Robert Hawker.
Verse 3. The dance was in early times one of
the modes of expressing religious joy (Ex 15:20 2Sa 6:16). When
from any cause men's ideas shall undergo such a revolution as to
lead them to do the same thing for the same purpose, it will be
time enough to discuss that matter. In our time, dancing has no
such use, and cannot, therefore, in any wise be justified by
pleading the practice 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 the use of music
in religious worship, must, by the same rule, introduce dancing,
for they went together, as in David's dancing before the ark
(Jud 21:21). But whereas many Scriptures in the New Testament
keep up singing as a gospel ordinance, none provide for the
keeping up of music and dancing; the gospel canon for Psalmody
is to "sing with the spirit and with the
understanding."—Matthew Henry.
Verse 3. Timbrel. The toph was employed
by David in all the festivities of religion (2Sa 6:5). The
occasions on which it was used were mostly joyful, and those who
played upon it were generally females (Ps 68:25), as was the
case among most ancient nations, and is so at the present day in
the East. The usages of the modern East might adequately
illustrate all the scriptural allusions to this instrument, but
happily we have more ancient and very valuable illustration from
the monuments of Egypt. In these we find that the tambourine was
a favourite instrument, both on sacred and festive occasions.
There were three kinds, differing, no doubt, in sound as well as
in form; one was circular, another square or oblong, and the
third consisted of two squares separated by a bar. They were all
beaten by the land, and often used as an accompaniment to the
harp and other instruments. The tambourine was usually played by
females, who are represented as dancing to its sound without the
accompaniment of any other instrument.—John Kitto.
Verse 3. Harp. Of the kinnor the
Scripture affords little further information than that it was
composed of the sounding parts of good wood, and furnished with
strings. Josephus asserts that it was furnished with ten
strings, and played with a plectrum; which, however, is
not understood to imply that it never had any other number of
strings, or was always played with the plectrum. David
certainly played it with the hand (1Sa 16:23 18:10 19:9); and it
was probably used in both ways, according to its size. That this
instrument was really a harp is now very generally denied
(Kitto). The reader will, by this time, have balanced the
probabilities as to the nature and construction 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 instruments for the uses to
which the kinnor was devoted.—J. Stainer.
Verse 4. For the Lord taketh pleasure in his
people. In the text there are two causes assigned why the
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 this statement
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?
(a) Who are the Lord's people? Many are the names and
titles given to them in Scripture. We find one in the second
clause of the text; but it equally belongs to the first.
"He will beautify the meek." The scriptural
term "meekness" is one which singularly
characterizes and distinguishes the true Christian. It, in fact,
contains in itself a combination of graces, which are most
evidently the fruit of the Spirit, and can 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, it implies poverty of spirit; humiliation of heart
arising from a sense of guilt and a feeling of corruption;
submission to God's will; silence and patience under his rod;
acquiescence with his dispensations; and a surrender of our own
natural desires and inclinations to his overruling appointments.
As it respects man, meekness comprehends 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 our own interest and benefit. These are the
qualities which distinguish "the meek." Are not
these, my brethren, the graces and tempers and dispositions
which characterize and adorn true Christians? They are,
in an especial manner, "the meek upon earth."
In fact, there are, and can be, no others to whom this title
really belongs. No man in his natural state can be meek, in the
Scriptural sense of the word.
(b) 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? No: they know and feel
that they have no pretensions of this kind. It is not for their
sake, but for his own sake; for his name's, His truth's, and his
mercy's sake, that he has now a favour unto them. The Lord
"taketh pleasure in his people", because they are his
people; those whom he has purchased by his blood, 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 travail of his soul, the
fruit of his suffering and mediation; because of the work which
he has already begun in them; because they already exhibit some
traces of his own image, some transcript of that mind which was
in him, who was "meek and lowly in heart."
(c) In what respects the Lord takes pleasure in his
people. First: the Lord takes pleasure in them, inasmuch as he
delights in the exercise of their graces towards him.
They all believe in him, and have faith in his word and
promises; they rely on his truth and power; they hope in his
mercy; they fear his displeasure; they love his person and name.
Secondly: the Lord hath pleasure in the services of his
people. It is true, that they can do but little for him, and
that little is nothing worth. At the best they can but render to
him of his own again. 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 poor attempts to please him, because they are attempts. He
weighs not the worth or merit of the action, but the principle
and motive from which it springs. Thirdly: the Lord hath
pleasure in the prosperity of his people. His name is
love; his nature is goodness; and can we doubt but that he loves
to see his people happy? Nay, we are expressly told that
"he rejoiceth over them with joy"; that "he
rejoiceth over them to do them good." Even in those
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 furnish to the meek
and suffering servants of the Lord!
2. Let us now consider the LORD'S gracious designs
concerning his people: He will beautify them 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 in this 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, and reformed, he was not only
received with kindness, assured of forgiveness, and welcomed as
a son, but he was adorned and beautified (Lu 15:22). So in the
forty-fifth Psalm, the church, the bride of Christ, is thus
described: "The king's daughter is all glorious within: her
clothing is of wrought gold. She shall be brought unto the king
in raiment of needlework." "So shall he greatly desire
thy beauty." See also Eph 5:25-27. But what is the
glory, the beauty, which is here meant in these passages, with
which Christ will adorn and beautify his people? It is "the
beauty of holiness." We have already seen that the meek and
quiet spirit by which the Christian is distinguished is an
"ornament" to him; and we read in another place that
he is "adorned" with good works. It is the great
object of the gospel to sanctify all who embrace it, to restore
them to the image of God which they have lost through sin.
(b) We may now consider this promise as it relates to the
future world. Lovely and glorious as are the saints on
earth, their beauty falls far short of the perfection to which
it will attain hereafter. They are "predestinated to be
conformed to the image of the Son"; and when they awake up
in another world, it will be after his likeness, without any
remaining blemish, 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 the
body, raised in honour and glory, shall be clothed in its
beauteous apparel, and being made 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 a clog, and a hindrance, but become a
furtherer of its joy, and a sharer and a helper in its spiritual
happiness. This is the meaning of the text, this is the beauty
which he has designed for his people, and for which he is now
preparing them. In the contemplation of these, with reason may
it be said to them, "Praise ye the Lord."—Condensed
from a Sermon 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 of reciprocity. God takes pleasure in
sanctifying, justifying and glorifying them; they must surely
take pleasure in extolling him as Friend, Protector, Law giver,
Leader, King, God!—Simon de Muis.
Verse 4. He will beautify the meek with salvation.
Meekness not only gives great peace of mind, but often adds a
lustre to the countenance. We only read of three in Scripture
whose faces shone remarkably—viz., Christ, Moses, and
Stephen—and they were eminent for meekness.—Matthew
Henry.
Verse 4. The meek. In the Hebrew Mywge,
anavim, means poor and afflicted ones; but
the term came afterwards to be applied to merciful persons,
as bodily afflictions have a tendency to subdue pride, while
abundance begets cruelty.—John Calvin.
Verse 5. Let the saints be joyful, etc. Here
begins a beautiful exegesis of the former passage. A protected
people may rejoice with confidence. An anxious and fearful
people could not sing aloud on 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 soever God is
pleased to inspire his grace and comfort into us, we ought to
rejoice therein, and by night on the bed to seek him whom our
soul loveth; abridging that time of rest and ease, that it may
become as beneficial unto us as the day itself. David was not
satisfied by offering the sacrifice of thanksgiving in the
courts of the Lord's house, and paying his vows in the presence
of all the people; 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 sweet singer of Israel was incessant in praising
the Lord; not giving sleep to his eyes until he had blessed his
holy name. In time of affliction he made his bed to swim,
praying unto the Lord to return and deliver his soul. Now 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 mercifully with us; but when our diseases
are healed, we do not return to give thanks, being soon
overtaken with heaviness and security. And yet David did
endeavour to watch in the night, that he might sing praise unto
the Lord. He did not then only meditate in the law of God, when
he could not take any rest (as Ahasuerus had the book of the
records of the Chronicles read before him, when he could not
sleep); for now he might lie down in peace, and sleep, when God
made him to dwell in 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 to bring themselves asleep. David saith,
"Let the saints sing aloud upon their beds": thereby
to testify 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.—Robert
Bellarmine.
Verse 5. Upon their beds, where before in the
loneliness of night they consumed themselves with grief for
their shame. Comp. Ho 7:14.—E.W. Hengstenberg.
Verse 5. The saints of God know most of domestic joy
and peace. As the word of Jesus in Joh 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, or rather
couches, for on these the Orientals not only sleep, but also
dine, and feast. So this verse calls on the saints to hold a
banquet, a feast of fat things. They are, as David sings in Ps
23:1-6, to sit at the table prepared by the Lord in the presence
of their enemies.—Johannes Paulus Palanterius.
Verse 5. This verse has been fulfilled in solemn
crises of saintly life. On beds of death, and at the scaffold
and the stake, joy and glory have been kindled in the hearts of
Christ's faithful witnesses.—Thomas Le Blanc.
Verse 5. How I long for my bed! Not 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 established
miracles, 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? Nay,
it is with tears of humble gratitude that I tell of the goodness
of the Lord.—From a private letter from Bapa Padmanji, in
"Feathers for Arrows," 1870.
Verse 6. Let the high praises of God be in their
mouth and a two edged sword in their hand. Praise and power
go ever hand in hand. The two things act and react upon each
other. An era of spiritual force in the Church is always one of
praise; and when there comes some grand outburst of sacred song,
we may expect that the people of God are entering upon some new
crusade for Christ. Cromwell's Ironsides were sneeringly called
Psalm singers; but God's Psalm singers are always Ironsides. He
who has a "new song in his mouth" is ever stronger,
both to suffer and to labour, than the man who has a dumb spirit
and a hymnless heart. When he sings at his work, he will both do
more and do it better than he would without his song. Hence, we
need not be surprised 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 variously
rendered by most interpreters; some rendering it only,
exaltations of God; others, praising exalting God; others,
sublime praises of God; others, praises highly uttered unto God:
the reason whereof is, because the word romemoth in the
text signifies sometimes actively, and then it notes the height,
exaltation, and lifting up of anything to the observation of
others; and sometimes passively, 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 for those high acts; but especially the latter, namely, the
height and excellency of the duty of praise to be 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 the height herein
mentioned is a property of man's work in praising God, and not
only of the work of God, for which he is to be praised. In my
observations I shall comprehend both, and all the particulars 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 labour to demonstrate, 1. From the Object.
2. The Effect. 3. Their Price. 4. Their Performance; or, to use
the School terms, they are "high": 1.
Objective. 2. Effective. 3. Appreciative. 4. Perfective.
1. The praises of God are "high" in relation
to their Object, which is none other but the Most High
God, and that in the consideration of his transcendent height
and sublimity over and above all other things or persons: so the
Psalmist's resolution intimates (Ps 7:17), "I will praise
the LORD according to his righteousness", which he
expresses in the following words, "To sing praise to the
name of the Lord most high"; and Ps 92:1: "It is a
good thing to give thanks unto the Lord, and to sing praises
unto thy name, O most High." In which places, and very many
more in the Scriptures, it is evident that the Lord, considered
in his highest sublimity, is the object of high praise, and that
by most special and peculiar appropriation of it unto himself,
and none other (Isa 42:8).
2. In the second place, the praises of God will appear to be
of a high, sublime nature, from the 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 and performance of praise
unto him, doth he account his name, his power, his wisdom, and
justice, and himself to be exalted thereby. What else do those
expressions in Scripture imply wherein it is asserted, that by
this high duty of praise the high Jehovah is exalted (Ps
108:32); His sublime perfections are extolled and lifted up (Ps
68:4); His great Name is magnified (Lu 1:64); His infinite
majesty is glorified (Ps 50:23)? Oh how high must be that duty,
that adds height to the high God, that magnifies the great God,
and glorifies the God of glory, and makes him higher, greater,
and more glorious than he was before!
3. Thirdly, the praises of God are of a high nature, appreciative,
in respect of the high estimation 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 expense of all his
wisdom, power, and goodness, put forth in creation, not only the
laying out of all his counsel, care, love, and faithfulness in
providence and preservation; but also the rich treasure of his
promises, covenant, grace, yea, the precious blood of his own
Son, in our redemption, is given freely, absolutely,
intentionally, and ultimately, for no other thing but the
purchase of high praises to God (Eph 1:5-6). All that God doth
and giveth; all that Christ doth and suffereth, is for the
praise of the glory of his grace. I confess, consider men's
highest praises of God, as they are man'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 unspeakable wisdom, faithfulness, bounty,
and excellencies of God, exercised in his works; in this notion
the Scripture declares the heart of God to be so taken with the
desire of them, that he is willing to give heaven, earth,
Himself, and Son to poor men for the praises of their hearts,
hands, and tongues; and accounts himself abundantly satisfied.
Therefore, when his people will speak good of 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 and
pleasure God takes in them thus purchased; for skilful
artists, and high principled, elevated understandings, never
take pleasure or delight in any thing or work which is not
answerable to their highest principles, and proportionable to
their uttermost skill and desire. Now the Lord, who is of the
most perfect understanding, and deepest skill and knowledge,
declares himself to take 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 and contemplation of them.
4. In the fourth place, the praises of God are high, and of a
high nature perfective, that is, in respect 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 of Scripture light, with a high
degree of effectual fifth, and with a more ample proportion of
practical 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.
Verse 8. To bind their kings with chains, etc.
Agrippa was captive to Paul. The word had him in bands like a
prisoner, and made him confess against himself before Festus
that he was "almost persuaded to be a Christian." Then
it was verified which before was prophesied, They shall bind
kings in chains, and nobles in fetters of iron. Oh, the
majesty and force of the word!—Henry Smith.
Verse 8. It was once the saying of Pompey, that with
one stamp of his foot he could raise all Italy up in arms; and
the mighty men of the world may have nations, kingdoms, and
commonwealths at their command, but yet God is more powerful
than they all. If he do but arise, they shall all of them fly
before him. If he once fall to fettering of princes, it shall be
done so sure, that no flesh shall be able to knock off their
bolts again.—Stephen Gosson, 1554-1623.
Verse 9. This honour have all his saints. All
other glories and honours are but feminine, weak, poor things to
it. God is their glory; honoured they are with his blessed
presence, honoured with his sight, with his embraces; they see
him and enjoy him. This is the very glory of their honour, the
height and pitch of all, for "in thy presence is joy, and
at thy right hand there is pleasure for evermore", honour
advanced into eternal glory; and "this honour"
also "have all his saints"; some in spe,
and some in re, some in hope, and some in deed;
all either in promise or in possession.—Mark Frank.
Verse 9. This honour have all his saints. "His
saints" emphatically; Divine providence foreseeing that 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, what
honour 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", and
therein we shall meet with many honours afforded to the saints;
both whilst they were living, and when they were dead. Honour to
their memories is sometimes paid them very abundantly, even by
those who formerly were 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 attended and 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, execute pious
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 "honour" is imitation
of their virtuous examples. The Papists brag that Stapleton,
their great controversial divine, was born on that very day
whereon Sir Thomas More was put to death; but Providence so
ordereth it that out of the ashes of dead saints many living
ones do spring and sprout, by following the pious precedents of
such godly persons deceased.—Thomas Fuller in "Abel
Redivivus."
HINTS TO THE VILLAGE PREACHER
Verse 1. Praise ye the lord.
1. The one work of a life.
2. The work of the truly living of all degrees.
3. Their work in many and various forms.
4. A work for which there is abundant cause, reason, and
argument.
Verse 1.
1. A wonderful gift—to be a saint.
2. A wonderful people—who are saints.
3. A wonderful assembly—a congregation of saints.
4. A wonderful God—the object of their song.
Verses 1-2. The new song of the saints.
1. The saints are God's children by the new birth.
2. The new birth has given them a new heart.
3. The new heart utters itself in a new song.—C.A.D.
Verses 1, 5.
1. We must praise God in public, "in the congregation of
the saints": the more the better; it is like to heaven.
2. We must praise him in private. "Let the saints"
be so transported with their joy in God as to "sing aloud
upon their beds", when they awake in the night, as David;
Ps 119:62.—Matthew Henry.
Verse 2. The duty, reasonableness, and benefit of holy
joy.
Verse 2. A peculiar people, their peculiar God, and
their peculiar joy in him.
Verse 2. (second clause). Christ's people may
well rejoice:
1. In the majesty of his person.
2. In the righteousness of his rule.
3. In the extent of his conquests.
4. In the protection they enjoy under him.
5. In the glory to which he will raise them.
—From "The Homiletical Library," 1882.
Verses 2, 4. The cause given to God's Israel for
Praise. Consider,
1. God's doings for them. They have reason to rejoice in God,
and employ themselves in his service; for it is he that
"made" them.
2. God's dominion over them. This follows upon the former: if
he made them he is their King.
3. God's delight in them. He is a King that rules by love,
and therefore to be praised.
4. God's designs concerning them. Besides the present
complacency he hath in them, he hath prepared for their future
glory. "He will beautify the meek", etc.—Matthew
Henry.
Verse 4. The text bears other renderings. Read as in
Authorized Version.
1. The character to be aimed at—the meek.
a) Submissive to God. To his truth. To his dealings.
b) Gentle towards men. Bearing with patience. Forgiving with
heartiness. Loving with perseverance.
c) Lowly in ourselves.
2. The favour to be enjoyed—beautify.
a) The beauty of gentleness.
b) The beauty of peace.
c) The beauty of content.
d) The beauty of joy.
e) The beauty of holiness.
f) The beauty of respect and influence.
3. The good results to be expected.
a) God will be glorified and Christ manifested.
b) Men will be attracted.
c) Heaven will be anticipated.
Verse 4. (first clause). The Lord's taking
pleasure in his people is,
1. A wonderful evidence of his grace.
2. The highest honour they can desire.
3. Their security for time and eternity.—J.F.
Verse 5. Saintly joy.
1. The state to which God has lifted the saints:
"glory", in contrast with sin, reproach, affliction.
2. The emotion which accordingly befits the saints: "be
joyful."
3. The utterance of that emotion incumbent on the saints:
"sing aloud."—C.A.D.
Verse 5. (second clause). Let them praise
God—
1. Upon their beds of rest, upon their nightly
couch.
a) Because of what God has done for them during the day.
b) Because sleep is the gift of God.
c) Because they have a bed to lie upon.
d) Because the Lord is their keeper (Ps 4:5,8).
2. Upon their beds of sickness.
a) Because it is God's will they should suffer.
b) Because affliction is often a proof of God's love.
c) Because, if sanctified, sickness is a great blessing.
d) Because praise offered upon a bed of sickness is a
testimony to the power of religion.
3. Upon their beds of death.
a) Because the sting of death is removed.
b) Because their Lord has passed through death.
c) Because Christ is with them while they suffer.
d) Because of what awaits them.
e) Because they have the glorious hope of resurrection.—C.W.
Townsend, of Inskip, 1885.
Verse 6.
1. The Christian life a combination of adoration and
conflict.
2. In each case it should be at its best: "high
praises", "two edged sword."
3. In each case holiness should be conspicuous: it is of
saints that the text speaks.
Verse 8. The restraining and subduing power of the
gospel.
Verse 9. The honour common to all saints.