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Psalms 149:1
Verse
Context
Sermons
Gerhard Du Toit
R.G. Flexon
St. Augustine
Paxton HoodSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
A period, in which the church is renewing its youth and drawing nearer to the form it is finally to assume, also of inward necessity puts forth new songs. Such a new era has now dawned for the church of the saints, the Israel that has remained faithful to its God and the faith of its fathers. The Creator of Israel (עשׂיו, plural, with the plural suffix, like עשׂי in Job 35:10, עשׂיך in Isa 54:5, cf. עשׂו in Job 40:19; according to Hupfeld and Hitzig, cf. Ew. 256, b, Ges. 93, 9, singular; but aj, ajich, aw, are always really plural suffixes) has shown that He is also Israel's Preserver and the King of Zion, that 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 newly appropriated by its God and King is to celebrate Him, whose Name shines forth anew out of its history, with festive dance, timbrel, and cithern. For (as the occasion, hitherto only hinted at, is now expressly stated) Jahve takes a pleasure in His people; His wrath in comparison with His mercy is only like a swiftly passing moment (Isa 54:7.). The futures that follow state that which is going on at the present time. ענוים is, as frequently, a designation of the ecclesia pressa, which has hitherto, amidst patient endurance of suffering, waited for God's own act of redemption. He now adorns them with ישׁוּעה, help against the victory over the hostile world; now the saints, hitherto enslaved and contemned, exult בכבוד, in honour, or on account of the honour which vindicates them before the world and is anew bestowed upon them (בּ of the reason, or, which is more probable in connection with the boldness of the expression, of the state and mood); (Note: Such, too (with pomp, not "with an army"), is the meaning of μετὰ δόξης in 1 Macc. 10:60; 14:4, 5, vid., Grimm in loc.)) they shout for joy upon their beds, upon which they have hitherto poured forth their complaints over the present (cf. Hos 7:14), and ardently longed for a better future (Isa 26:8); for the bed is the place of soliloquy (Psa 4:5), and the tears shed there (Psa 6:7) are turned into shouts of joy in the case of Israel.
John Gill Bible Commentary
Praise ye the Lord,.... Or "hallelujah"; the title of the psalm, according to many; sing unto the Lord a new song; for a new mercy received, a new victory obtained, or a new 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 the Red 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 Lamb can 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 for renewed 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 divine goodness; are separated and distinguished from others by the grace of God; are sanctified and brought into a Gospel church state; and who gather and assemble together to worship God, and attend upon him in his word and ordinances, and in such assemblies the praises of God are to be sung; which being done socially, the saints are assisting to one another in this service; and it is done with greater solemnity, and is more to the public honour and glory of God; thus Gospel churches are called upon to sing the praises of God among themselves, Eph 5:19; and have Christ for an example going before them, Psa 22:22.
Matthew Henry Bible Commentary
We have here, I. 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. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (Psa 149:2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than 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, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the 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 with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ 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 the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. 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 that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words 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 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, and Jdg 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. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (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 be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (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, full of the praises of God, as David, Psa 119:62. When God's Israel are brought to a quiet settlement, let them enjoy that, 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. II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice inn God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore 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 may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection 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 of Zion be joyful in him, and go forth to meet him with their hosannas, Zac 9:9. 3. God's delight in them. 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 communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no 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 has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Psa 68:13), but especially with 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.
Tyndale Open Study Notes
Ps 149 This hymn of praise celebrates the Lord’s victory. He is the Maker of Israel (149:1-2) and the victorious King who shares his glory with his faithful ones (149:3-9).
Psalms 149:1
Sing to the LORD a New Song
1Hallelujah! Sing to the LORD a new song— His praise in the assembly of the godly. 2Let Israel rejoice in their Maker; let the children of Zion rejoice in their King.
- Scripture
- Sermons
- Commentary
The Failure of the Church in Japan
By Art Katz2.3K1:05:37JapanPSA 149:1ISA 55:6JOL 2:32ACT 2:37In this sermon, the speaker emphasizes the importance of effectively communicating the truth of the Gospel and winning others to it. He warns that failure to do so will lead to disastrous consequences. The speaker refers to a psalm that encourages praising the Lord even in the midst of adversity, highlighting the need to worship God in all circumstances. He also discusses the concept of God's judgment, explaining that it is not meant to condemn but to bring redemption. The sermon concludes with the idea that believers are called to act as representatives of God, executing His judgments with authority.
Developing Personal Leadership
By Gerhard Du Toit1.8K1:09:57LeadershipPSA 95:1PSA 147:7PSA 149:1MAT 6:33EPH 5:18COL 3:16JAS 1:22In this sermon transcript, the speaker discusses various topics related to the preaching of the word of God. He mentions the importance of leaders having a clear mission and being focused on it. The speaker also talks about the concept of temptation, providing definitions, reasons for its existence, and the process of overcoming it. Additionally, he emphasizes the significance of the infilling of God's Spirit and how it can empower believers to face persecution and opposition. The transcript concludes with a prayer and gratitude for the work of the Holy Spirit in people's lives.
Challenge
By R.G. Flexon93423:53PSA 1:1PSA 23:1PSA 46:10PSA 98:1PSA 149:1ISA 55:11EPH 5:18In this sermon, the preacher emphasizes the importance of not just attending conventions and gatherings, but also reaching out to the world with the message of God's love. He shares a personal experience of a revival where many people responded to the message and came forward to seek God. The preacher encourages believers to be filled with the Holy Spirit and to let the fire and glory of God be evident in their lives. He challenges the audience to set goals and make a difference in their communities, sharing his own achievements in raising funds for God's work and building churches.
Exposition on Psalm 149
By St. Augustine0PSA 149:1PSA 149:4PRO 20:9MAT 10:34MAT 19:6MAT 19:212CO 5:1HEB 4:12REV 18:6St. Augustine preaches about the importance of praising the Lord in voice, understanding, and good works, emphasizing the need to sing a new song unto Him. He contrasts the old song of earthly desires with the new song of eternal love and charity. Augustine highlights the Church of the saints as a spiritual union that transcends earthly boundaries, calling for unity and charity among believers. He delves into the joy of seeing God and the eternal glory of the saints, encouraging believers to exult in God's love and salvation. Augustine also discusses the power of the Word of God as a two-edged sword and the role of saints in executing God's judgment with love and righteousness.
He Appointed Singers Unto the Lord, That Should
By F.B. Meyer0PraiseHoliness2CH 20:21PSA 30:5PSA 34:1PSA 100:4PSA 149:1ISA 61:3EPH 5:19COL 3:161TH 5:16HEB 13:15F.B. Meyer emphasizes the beauty of holiness and the importance of praising God, even before facing life's battles. He reflects on how King Jehoshaphat appointed singers to lead the army in praise, demonstrating faith in God's victory. Meyer encourages believers to cultivate a love for holiness and to express their faith through song, suggesting that true victory comes from a heart filled with praise. He reminds us that when we praise God, He acts on our behalf, turning our battles into blessings. The sermon concludes with a call to recognize the joy and sweetness found in worshiping God.
Singers of the Eighteenth Century
By Paxton Hood0PSA 40:3PSA 71:23PSA 96:1PSA 149:1EPH 5:19COL 3:16Paxton Hood delves into the significance of sacred songs in the Christian faith, particularly during the Eighteenth century revival, where Isaac Watts and Phillip Doddridge introduced popular sacred melodies, with Watts being hailed as the creator of the English hymn. John and Charles Wesley played a crucial role in translating and improving hymns from the Moravian community, providing new songs of praise that resonated with the passionate spiritual experiences of the revival. Other notable lyricists like Thomas Olivers, Augustus Toplady, and John Cennick made important contributions to the hymns of the revival, creating a spirit of sacred song that was boldly evangelical and deeply devotional.
And Chenaniah, Chief of the Levites, Was For
By F.B. Meyer0WorshipJoy in the Lord1CH 15:22PSA 30:11PSA 42:11PSA 95:1PSA 100:1PSA 149:1ISA 61:3EPH 5:19COL 3:16JAS 5:13F.B. Meyer emphasizes the joy of worship and the importance of song in the life of believers, drawing parallels between the carrying of the Ark and the expression of joy in our hearts. He highlights that while some may not be musicians, they can still experience the joy of the Lord and express it through song. Meyer encourages worshiping the will of God, suggesting that as we align our lives with His will, our sighs can turn into songs and our mourning into praise. He calls for believers to embrace the presence of God within them, believing that true paradise lies in conformity to His will. Ultimately, the Ark of God inspires a life filled with song and joy as we practice His statutes.
Psalm 149
By Henry Law0PSA 149:1PSA 149:4Henry Law preaches on the continual call to praise our God, emphasizing the importance of praising Him both privately and publicly, as it is our eternal work. He highlights the joy and gratitude that should fill our hearts when we remember God's goodness, sovereignty, and pleasure in His people, beautifying the meek with salvation. Law encourages believers to sing praises at all times, even in the night season, as they anticipate the glory and grace awaiting them. He concludes by exhorting the saints to have high praises of God in their mouths, wielding the Word as a powerful weapon against the enemies of Christ.
The Prayer of Praise
By Paris Reidhead0PSA 146:1PSA 147:1PSA 148:1PSA 149:1PSA 150:1ISA 43:18EZK 36:16Paris Reidhead preaches on the importance of the prayer of praise, distinguishing it from thanksgiving and emphasizing the need to constantly praise the Lord in all aspects of life. He delves into various Psalms that command us to praise the Lord, highlighting God's attributes and the purpose of His grace in our lives. Reidhead explains that the ultimate goal of our existence is to glorify God and praises should flow naturally from a heart filled with adoration and worship for the Triune God.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
A period, in which the church is renewing its youth and drawing nearer to the form it is finally to assume, also of inward necessity puts forth new songs. Such a new era has now dawned for the church of the saints, the Israel that has remained faithful to its God and the faith of its fathers. The Creator of Israel (עשׂיו, plural, with the plural suffix, like עשׂי in Job 35:10, עשׂיך in Isa 54:5, cf. עשׂו in Job 40:19; according to Hupfeld and Hitzig, cf. Ew. 256, b, Ges. 93, 9, singular; but aj, ajich, aw, are always really plural suffixes) has shown that He is also Israel's Preserver and the King of Zion, that 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 newly appropriated by its God and King is to celebrate Him, whose Name shines forth anew out of its history, with festive dance, timbrel, and cithern. For (as the occasion, hitherto only hinted at, is now expressly stated) Jahve takes a pleasure in His people; His wrath in comparison with His mercy is only like a swiftly passing moment (Isa 54:7.). The futures that follow state that which is going on at the present time. ענוים is, as frequently, a designation of the ecclesia pressa, which has hitherto, amidst patient endurance of suffering, waited for God's own act of redemption. He now adorns them with ישׁוּעה, help against the victory over the hostile world; now the saints, hitherto enslaved and contemned, exult בכבוד, in honour, or on account of the honour which vindicates them before the world and is anew bestowed upon them (בּ of the reason, or, which is more probable in connection with the boldness of the expression, of the state and mood); (Note: Such, too (with pomp, not "with an army"), is the meaning of μετὰ δόξης in 1 Macc. 10:60; 14:4, 5, vid., Grimm in loc.)) they shout for joy upon their beds, upon which they have hitherto poured forth their complaints over the present (cf. Hos 7:14), and ardently longed for a better future (Isa 26:8); for the bed is the place of soliloquy (Psa 4:5), and the tears shed there (Psa 6:7) are turned into shouts of joy in the case of Israel.
John Gill Bible Commentary
Praise ye the Lord,.... Or "hallelujah"; the title of the psalm, according to many; sing unto the Lord a new song; for a new mercy received, a new victory obtained, or a new 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 the Red 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 Lamb can 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 for renewed 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 divine goodness; are separated and distinguished from others by the grace of God; are sanctified and brought into a Gospel church state; and who gather and assemble together to worship God, and attend upon him in his word and ordinances, and in such assemblies the praises of God are to be sung; which being done socially, the saints are assisting to one another in this service; and it is done with greater solemnity, and is more to the public honour and glory of God; thus Gospel churches are called upon to sing the praises of God among themselves, Eph 5:19; and have Christ for an example going before them, Psa 22:22.
Matthew Henry Bible Commentary
We have here, I. 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. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (Psa 149:2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than 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, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the 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 with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ 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 the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. 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 that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words 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 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, and Jdg 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. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (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 be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (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, full of the praises of God, as David, Psa 119:62. When God's Israel are brought to a quiet settlement, let them enjoy that, 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. II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice inn God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore 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 may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection 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 of Zion be joyful in him, and go forth to meet him with their hosannas, Zac 9:9. 3. God's delight in them. 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 communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no 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 has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Psa 68:13), but especially with 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.
Tyndale Open Study Notes
Ps 149 This hymn of praise celebrates the Lord’s victory. He is the Maker of Israel (149:1-2) and the victorious King who shares his glory with his faithful ones (149:3-9).