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Psalm 149

Praise for God’s Goodness to Israel

Praise the L ord!

Sing to the L ord a new song,

his praise in the assembly of the faithful.

Let Israel be glad in its Maker;

let the children of Zion rejoice in their King.

Let them praise his name with dancing,

making melody to him with tambourine and lyre.

For the L ord takes pleasure in his people;

he adorns the humble with victory.

Let the faithful exult in glory;

let them sing for joy on their couches.

Let the high praises of God be in their throats

and two-edged swords in their hands,

to execute vengeance on the nations

and punishment on the peoples,

to bind their kings with fetters

and their nobles with chains of iron,

to execute on them the judgment decreed.

This is glory for all his faithful ones.

Praise the L ord!

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

4. For God hath taken pleasure in his people. We have spoken elsewhere of the verb רצה, ratsah here it means free favor, the Psalmist saying that it was entirely of his good pleasure that God had chosen this people to himself. From this source flows what is added in the second clause, that God would give a new glory of deliverance to the afflicted. In the Hebrew ענוים, anavim, means poor and afflicted ones, but the term came afterwards to be applied to merciful persons, as bodily afflictions have a tendency to subdue pride, while abundance begets cruelty. The Psalmist accordingly mitigates the sadness of present evils by administering seasonable consolation, that God’s people, when oppressed by troubles, might look forward with hope to the glorious deliverance which was yet unseen. The sum of the passage is — that God, who had fixed his love upon his chosen people, could not possibly abandon them to such miseries as they now suffered under.

5. They shall rejoice. In making mention here of joy, jubilee, and the high praises of God, he shows still more clearly from the effects which it would produce, that he does not speak of a common benefit of God; for had not the deliverance of the people been of a remarkable kind, there would have been no occasion for such joy, and even triumph. And by these expressions he intimates that the people would not be brought back from exile to be immediately dispersed again, but to flourish in the enjoyment of every species of blessing. He on this account makes mention of couches, teaching them to expect daily rest under the divine protection. He declares that they would be furnished with arms and power, not only to ward off enemies, but to put them to flight on every side, so as to reduce to subjection kings and nations which formerly ruled over them. By swords of a double-mouth, or two-edged, are meant such as cut on both sides, for at that time swords had but one edge.