Psalm 149
1 Praise the LORD! Sing to the LORD a new song, his praise in the assembly of the godly!
2 Let Israel be glad in his Maker; let the children of Zion rejoice in their King!
The previous psalm concluded with a reference to the “saints”, the holy ones, in the sense that they are devoted (not sinless). This psalm picks up where it left off with a summons to the saints to sing and rejoice together. First, they are to sing a new song, which implies creativity. The expectation is that God’s people will continually be creating new ways and words to express their worship. This is good and should be encouraged by the church, rather than simply resting in the works of creativity from decades past. There is value in singing old songs -- that’s essentially what the Psalms are, very old songs -- but we’re also frequently told to write and sing new stuff! Second, these new songs are meant to be sung in the assembly of the saints (hasidim). These are not merely individual songs for private worship, but songs specifically crafted for congregational use. They are to be accessible (simple and singable), general (about God and our universal experience with him), memorable (catchy, repetitive), creative (unique in some way lyrically and musically so it doesn’t sound like every other song), and effective for public worship, (people like to sing it over and over again for all of the reasons above). Finally, the singers in the assembly are to do so with gladness and joy. The primary emotional state of worship here seems to be one of happiness and celebration. That is not to say there is not an appropriate time to mourn and lament, but the general mood of Christian worship is to be one of joy and hopeful celebration, even in the darkest of times. This is one of the things that sets Christianity apart from other faiths -- our joyful, corporate gatherings. YHWH is identified here by two things that He has done: create and rule (Maker and King). Reflect on these two great realities: You are made by God, along with everything and everyone else in the world. You are ruled by God, even though you have some freedom to reject his rule, He ultimately has the final word in all things.
3 Let them praise his name with dancing, making melody to him with tambourine and lyre!
4 For the LORD takes pleasure in his people; he adorns the humble with salvation.
5 Let the godly exult in glory; let them sing for joy on their beds.
In addition to singing, the saints are invited to praise YHWH with dancing and to make melody (psalm) to YHWH with tambourine and lyre (harp). So to the accompaniment of percussion and strings, worshipers are to sing and dance joyously. The context suggests celebratory dancing, with fast paced music, smiling and laughter. Does this describe the typical Christian gathering? Furthermore, verse 5 indicates that singing and celebrating continues when the public worship has concluded, encouraging them to “sing for joy on their beds.” The word “sing for joy” is at its root, “a ringing cry”. Take music into your home. Play it and sing it loudly. Take pleasure in your worship of God for verse 4 tells us that He takes pleasure in us. He delights in us as we delight in him. One of the ways God expresses his pleasure in us is through beautification. “He adorns the humble with salvation.” This word is elsewhere translated as “beautify” and “glorify”. The thing that makes us beautiful and glorious is that He has bestowed upon us salvation. It is the “humble” who are beautified, the “afflicted” and the “meek” who are favored in this way by God. The modern world offers many things to us for our adornment -- muscular bodies, clear skin, gorgeous hair, make-up, jewelry, and clothing. But God offers us a beauty that does fade with time. This salvation is specifically offered to the poor and afflicted, those who recognize that they have nothing to offer him but themselves.
6 Let the high praises of God be in their throats and two-edged swords in their hands,
The psalm takes what feels like a pretty dramatic turn in the last four verses, and yet the author and his readers probably didn’t see it that way. The first half of the psalm calls upon the saints to sing praises, dance and make music in celebration of YHWH’s surpassing greatness. The last four verses ask them to take up the sword and execute vengeance with the same fervor. With the “high praises” of God in their throats, they are to take up the sword and execute the judgment of God on the nations. The word translated “high praises”in verse 6 occurs only here in the OT, and it literally means, “the high things”. Motivated by the ultimate glory of God, the people who are devoted to Him, are also to devote themselves to justice, a thing that is central to the heart of God as well. The use of the word “throat” indicates a deep cry, suggesting the depth of our worship. It is “throaty praise” that we offer. The “two-edged” sword is only found elsewhere in Isaiah 41:15, where it is a “sword with teeth'', that is, serrated. The emphasis seems to be on the effectiveness of the weapon, a double-edged sword allowing the combatant to use it more efficiently, cutting back and forth. It all suggests a big bloody mess that feels inappropriate juxtaposed with the singing and dancing that preceded it. There was never a time in Israel’s history where this kind of warfare could have been undertaken on a massive scale. There were certainly battles with neighboring states, but this seems to suggest something bigger, even apocalyptic. Was this meant to be understood literally, or is the “double-edged” sword merely the word of God? In fact, the word of God is described in Hebrews 4:12 as a double-edged sword, penetrating the deepest part of the soul and executing judgment. If this psalm is a call to jihad (holy war), it seems to be one that was never heeded, at least not in the post-exilic time in which it was likely written. For that reason, it’s probably best to understand it metaphorically. Motivated by the glory of God, proclaim the judgment of God to the nations. Be evangelists for the rule of God. Work to restrain evil in all its forms.
7 to execute vengeance on the nations and punishments on the peoples,
8 to bind their kings with chains and their nobles with fetters of iron,
9 to execute on them the judgment written! This is honor for all his godly ones. Praise the LORD!
The command is three fold: to execute vengeance and punishment (correction, rebuke) on the nations (unbelievers), to bind their kings and men of consequence (weighty ones, cabod) with chains and fetters of iron, and to execute the judgment that has been written. The Hebrew word for “write” is “to cut” because writing was accomplished by cutting into clay which was then baked to preserve it. The words for “chains” and “fetters” are not exactly the same as those in Psalm 2, but the imagery is similar, and perhaps the placement of this psalm as second to last is meant to correspond to the second psalm. In Psalm 2 the rulers and kings are actively working to remove all restraints that God and his law have placed on them. In Psalm 149, the saints are actively working to place those restraints on them, to limit their corrupting power. This jihad (holy war) is not fought with the weapons of this world, but with spiritual weapons. Paul uses similar imagery in Ephesians 6:10-18 where he describes our struggle not against flesh and blood but against spiritual forces of evil in the heavenly realms. He describes the armor of God, most of it defensive, but there is the “sword of the Spirit, the word of God”, our only offensive weapon. Above all, he calls on us to pray, for this is the other offensive weapon in our arsenal. A consistent theme throughout scripture is God’s willingness to fight on behalf of his people. In this battle for truth and justice, we are not on our own. We have the Word of God and the Spirit of God. We don’t execute judgment and bring about justice through physical violence but through words of truth and deeds of love and mercy. Psalm 149 is probably best paraphrased in the hymn “Lead On O King Eternal”, originally written as a graduation song for seminary students.
Lead on, O King eternal,
the day of march has come;
henceforth in fields of conquest
your tents will be our home.
Through days of preparation
your grace has made us strong;
and now, O King eternal,
we lift our battle song.
Lead on, O King eternal,
till sin's fierce war shall cease,
and holiness shall whisper
the sweet amen of peace.
For not with swords' loud clashing
or roll of stirring drums
with deeds of love and mercy
the heavenly kingdom comes.
Lead on, O King eternal;
we follow, not with fears,
for gladness breaks like morning
where'er your face appears.
Your cross is lifted o'er us,
we journey in its light;
the crown awaits the conquest;
lead on, O God of might.