PSALM 149
If we may be allowed to compare this Psalm with the former ones, and the next, which is the
last, the only difference is, that while the author of the Psalm, whoever he was, has hitherto spoken
of God’s special care and protection of his Church in connection with the common providential
government of the world, here he speaks of his benefits to the Church exclusively. In the next Psalm
mention is only made of the power of God in general.
Hallelujah.
Psalm 149:1-4
Sing ye to Jehovah a new song: his praise is in the congregation of the merciful. 2. Let Israel
rejoice in his Maker: let the sons of Zion rejoice their king. 3003. Let them praise his name on the
pipe, 301 on the timbrel 302 and the harp let them sing psalms to him. 4. Because Jehovah hath taken
pleasure in his people; he will glorify the poor unto salvation.
1.Sing to Jehovah a new song. This exordium proves what I have just said, that the exhortation
now given is addressed only to God’s people; for the singular goodness which is particularly
extended to them affords more ample matter of praise. The probable conjecture is, that the Psalm
was composed at the time when the people were begun to rejoice, or after they had returned to their
native country from the Babylonish captivity. We will see from the context that a promise is given
of recovery from their ruined condition. The object, I think, of the Psalmist, is to encourage them
to expect the full and complete deliverance, some prelude of which had been suddenly and
unexpectedly given in the permission to return. As the Church was not fully restored at once, but
was with difficulty and only after a long period brought to a state of vigor, comfort such as this
was much needed. The Spirit of God would also furnish a remedy for evils which were afterwards
to break out; for the Church had scarcely begun to respire when it was again harassed with various
300 “The Jewish government was a Theocracy, which commenced at the time of the departure from Egypt; and continued in
some degree till the coming of Christ, as had been foretold by Jacob, Genesis 49:10 .” — Dimock.
301 In our English Bible it is in the text, “in the dance;” and on the margin, “or with the pipe.” machol, the Hebrew word
employed, is often in our authorized version rendered “dance”; but this is not its meaning. It denotes, as Parkhurst states, “some
fistular wind instrument of music, with holes, as a flute, pipe or fife, from , chal to make a hole or opening.” “I know no place
in the Bible.” Says Dr. Adam Clark, “where , mechol, and , mechalath, mean dance of any kind; they constantly mean some
kind of pipe.”
302 The Hebrew name for this kind of this musical instrument is , toph. The timbrel, tympanum, or tambourine, was used
chiefly by women, and was employed in choral dances, or occasions of religious or festal processions. Thus we read in Exodus
15:20, 21 , “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her
with timbrels and dances. And Miriam answered them, Sing ye to the Lord, for he hath triumphed gloriously; the horse and his
rider hath he thrown into the sea.” The principle of the , toph, or timbrel was that of a prepared skin stretched upon a hoop or
frame. There were various kinds or forms of this instrument. “Our common tambourine, with small cymbals inserted in the
frame, also appears in some paintings, [of Egyptian and European antiquity,] and is now very common in Western Asia. We are
told that the frame was either of metal or wood and that the ass’s skin was usually employed for the covering. They were not
always played by the naked hand; but were sometimes struck with small batons, or with a knotty whip with many thongs, instead
of which, on particular festivals, a sprig of some tree or plant, considered suitable to the occasion, was sometimes employed.”
— Illustrated Commentary upon the Bible. The timbrel is evidently of oriental origin. From the reference to it in Genesis 31:27 ,
where is translated “tabret,” we learn that it was known in the time of Jacob, that is, ages previous to the existence of the great
European nations of antiquity; and both the Greeks and Romans confessed that their instruments of this class were derived from
Egyptians and Syrians. See volume 3
193John Calvin Comm on Psalms (V5)
evils, and oppressed by the cruel tyranny of Antiochus, which was followed up by a dreadful
dispersion. The Psalmist had good reason therefore for animating the godly to look forward for the
full accomplishment of the mercy of God, that they might be persuaded of divine protection until
such time as the Messiah should arise who would gather all Israel. He calls this a new song, as we
have noticed elsewhere, to distinguish it from those with which the saints commonly and daily
praised God, for praise is their continued exercise. It follows that he speaks of some rare and unusual
benefit, demanding signal and particular thanksgiving. And I am disposed to think that whoever
may have been the author of the Psalm, he alludes to that passage in Isaiah, ( Isaiah 42:10 ,) “Sing
unto the Lord a new song,” when he speaks of the future restoration of the Church, and the eternal
kingdom of Christ. In the second clause of the verse there is a promise implied. For though he
proceeds to exhort the Lord’s people to sing God’s praises together, he hints along with this that
the Church would coalesce again into one body, so as to celebrate God’s praises in the solemn
assembly. We know that so scattered were the Israelites, that the sacred songs ceased to be sung,
as elsewhere they complain of being called upon to sing —
“How shall we sing the songs of the Lord in a strange land?” ( Psalm 137:4 .)
He bids them prepare therefore after this sad dispersion for holding their sacred assemblies
again.
Let Israel rejoice in his Maker. He insists upon the same point, that the Lord’s people should
rest firmly persuaded that their family had not been chosen out in vain from the rest of the world,
but that God would be mindful of his covenant, and not allow the mercies which he had extended
to them to fail or become extinct. Although they had been temporarily deprived of the inheritance
of the land of Canaan, which was the pledge of their adoption, the Psalmist calls God their Maker,
and king of the sons of Zion, to remind them that when adopted to a pre-eminency above other
nations, this was a species of new creation. So in Psalm 45:6 , the Israelites are called “the work of
God’s hands,” not merely because they were like other men created by him, but because he had
formed them anew, and distinguished them with a new honor, that, of being separated front the
whole human race. The name king has a wider signification, intimating that as this people was at
first formed by God, so it was with the view of their being ever governed by his power. The musical
instruments he mentions were peculiar to this infancy of the Church, nor should we foolishly imitate
a practice which was intended only for God’s ancient people. But the Psalmist confirms what has
been already mentioned, that their religious assemblies which had been for a time interrupted would
soon be restored, and they would call upon the name of the Lord in the due order of his worship.
4.For God hath taken pleasure in his people. We have spoken elsewhere of the verb , 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 , 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.
194John Calvin Comm on Psalms (V5)
Psalm 149:5-9
The merciful shall rejoice in glory; they shall shout for joy upon their couches. 3036. The
high praises of God are in their throat 304 and a two-edged sword is in their hand: 7. To execute
vengeance upon the nations, castigations upon the peoples: 8. To bind their kings with chains, and
their nobles with iron fetters: 9. To execute upon them the judgment written: this honor is to all
his merciful ones. Hallelujah.
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.
7.To execute vengeance, etc . Both during their exile and after their return from it, this might
seem to be altogether incredible. Nor did it take place before the advent of Christ; for though the
Machabaei and their posterity reduced the neighboring nations to subjection, this was but a faint
prelude and earnest to direct the thoughts of the Lord’s people to what was approaching. But as
Haggai prophesied that the glory of the second Temple would be greater than of the first, so here
there is promised a more prosperous state than had ever existed. ( Haggai 2:9 .) Reduced as the Jews
were in numbers, and low as was the state of things among them, the Psalmist announces to all
nations which opposed and troubled them, that they would have the ascendancy. As they were yet
tributary, and dwelt at Jerusalem only by sufferance, they were called to exercise faith in a promise
which, to the judgment of sense, might appear visionary, and to raise their thoughts to the infinite
power of God, which triumphs over all worldly obstacles. The vengeance spoken of is such as the
Israelites would take, not under the influence of private resentment, but by commandment of God;
and this we mention that none may infer that they are allowed to take vengeance for personal
injuries.
The next verse, where mention is made of kings and nobles, is an amplification; for had he only
spoken of peoples and nations, this might have been restricted to the common people and men of
low condition. Here is something much greater — that kings and others of noble rank would be
dragged to punishment in chains. But it is to be remembered, as I have just hinted, that but a small
part of this splendid prospect was realized until Christ appeared; for any small increase of prosperity
303 The people of the East sat on couches in their private parties, banquets, etc., as well as reposed on them during night. The
language here may, therefore, be expressive of the praise they would ascribe to God at their festal banquets and in their private
companies. An exhortion has previously been given ( Psalm 149:1 ) to praise God in the public assembly. Green supposes that
the reference is to the couches on which they reclines when they partook of the eucharistical sacrifices.
304 “The original is , in their throats. It is probable the Hebrew, when a living language, was extremely guttural, as the
Arabian language now is.” — Fry.
195John Calvin Comm on Psalms (V5)
which the people enjoyed under the Machabaei was not worthy of any consideration, except in so
far as by this help God sustained the drooping spirits of the people up to Christ’s advent. Here the
prediction of Jacob is to be noticed —
“the scepter shall not depart from Judah, until Shiloh come.” ( Genesis 49:10 .)
But the Machabaei sprung from another tribe. We must, infer, therefore, that the regular order
was then interrupted, and that to make the prosperous state of the people to have been based upon
their victories, is building a castle in the air. And God would appear designedly to have removed
the government from the tribe of Judah, lest this success should intoxicate the minds of his people;
for most of them, through pride in these signal victories, overlooked the true and substantial
deliverance. As the Psalmist treats here of the perfection of the prosperity of the people, it follows
that he refers to the Messiah, that their expectation and desire of him might never cease either in
their prosperity or adversity.
9.To perform the judgment, etc . He qualifies what he had said in the previous verses, in which
he might have appeared to arm the Lord’s people for deeds of warlike cruelty. At first sight it might
appear strange, that they who were called the merciful ones of God, should be sent out with drawn
swords to commit slaughter, and pour out human blood; for what evidence was here of mercy? But
when God himself is the author of the vengeance taken, it is just judgment, not cruelty. When
mention is made of the judgment written, the Psalmist reminds the Jews that they were called to
liberty by command of God — to that liberty which had been unjustly wrested from them by’
foreigners and tyrants, and that they could not be blamed for executing judgment written. Any
exposition of the passage is faulty which does not proceed upon this as being the Psalmist’s design,
that he would have the Jews to consider the divine mandate, not to proceed under the influence of
private resentment, and to throw a rein over passion; saying upon the matter, that God’s children
may not execute vengeance but when called to it, there being an end of all moderation when men
yield themselves up to the impulse of their own spirits. Another question might arise here by way
of objection. Christ is said to have come without crying or lifting up his voice, that he might not
break the bruised reed, ( Matthew 12:20 ,) and he inculcates the same character upon his followers.
The answer is obvious, that Christ is also armed with an iron scepter, by which to bruise the
rebellious, and is elsewhere described as stained with blood, as slaying his enemies on every side,
and not being wearied with the slaughter of them. ( Isaiah 63:2 .) Nor is it surprising, considering
the obstinacy which universally prevails in the world, that the mercy which is treated with such
indignity should be converted into severity. Now the doctrine laid down in the passage admits of
being rightly applied to our practice, in this way, that what is here said of the two-edged sword,
applies more especially to the Jews, and not properly to us, who have not a power of this kind
permitted; except, indeed, that rulers and magistrates are vested by God with the sword to punish
all manner of violence; but this is something peculiar to their office. 305 As to the Church collective,
the sword now put into our hand is of another kind, that of the word and spirit, that we may slay
for a sacrifice to God those who formerly were enemies, or again deliver them over to everlasting
destruction unless they repent. ( Ephesians 6:17 .) For what Isaiah predicted of Christ extends to all
who are his members , —
“He shall smite the wicked with the word of his mouth,
305 “Qui est ici dit du glaive trainchant des deux cotes, appartient specialment aux Juifs, et ne peut pas estre approprie an nous ,”
etc. — Fr.
196John Calvin Comm on Psalms (V5)
and shall slay them with the breath of his lips.”
(Isaiah 11:4 .)
If believers quietly confine themselves within these limits of their calling, they will find that
the promise of vengeance upon their enemies has not been given in vain. For when God calls us,
as I have said above, to judgment written, he puts a restraint both upon our spirits and actions, so
as that we must not attempt what he has not commanded. When it is said, in the close of the verse,
that this honor is to all the merciful ones of God, he not only exhorts to the practice of piety, but
gives us a support for our encouragement, lest we should think that we might be losers by exercising
mercy and patience, as most men give vent to fury and rage, under the idea that the only way to
defend their life is by showing the savageness of wolves. Although God’s people, therefore, have
nothing of the strength of the giant, and will not move a finger without divine permission, ‘and
have a calm spirit, the Psalmist declares, that they have an honorable and splendid issue out of all
their troubles.
197John Calvin Comm on Psalms (V5)
PSALM 150.
The argument of this Psalm is the same with that of the former.
Hallelujah.
Psalm 150:1-6
Praise God in his sanctuary: praise him in the firmament of his power. 2. Praise him in, his
might; praise him for the plenitude of his greatness. 3. Praise him with sound of trumpet, 306 praise
him with psaltry and harp. 4. Praise him with timbrel 307 and pipe, 308 praise him upon chords, 309
and the organ. 3105. Praise him upon cymbals of sound, praise him upon cymbals of jubilation 311
Whatsoever breathes, let it praise God. Hallelujah.
306 “The trumpets of the last Temple were probably formed after the ancient model; and as these are represented among the
spoils of that Temple on the Triumphal Arch of Titus at Rome, we are enabled to see that they were long straight trumpets, of
a form which has always been and continues to be common… Trumpets and horns are the only instruments concerning which
any directions are given in the law. ‘In the infancy of a state,’ says Burney, ‘a nation has but little leisure for cultivating music
any otherwise than as it is connected with religious rites and the military art;’ and it is thus that he accounts for the fact, that
(with the exception of Miriam’s timbrel) no instruments but horns and trumpets are noticed in the Law. And, indeed, it may be
said that they are scarcely mentioned as musical instruments, but as suited to and employed for making signals, calls, and
conveying instructions during the religious solemnities, and in the field of war… It is clear, however, that trumpets and cornets
were introduced into the musical choirs in the time of David; while they still continued to be employed in their former service.
The following particulars concerning the use of trumpets in the Temple will be useful, and are collected chiefly from Lightfoot’s
‘Temple Service.’ The trumpets were sounded exclusively by the priests who stood not in the Levitical choir, but apart and
opposite to the Levites, on the other side of the altar, both parties looking towards it—the priests on the west side, and the Levites
on the east. The trumpets did not join in the concert; but were sounded during certain regulated pauses in the vocal and instrumental
music ”— Illustrated Commentary upon the Bible. .
307 See footnote 293 , Psalm 149:3 .
308 See footnote 292 , Psalm 149:3 .
309 The original word is “This word occurring nowhere else, it is impossible to ascertain what kind of instrument this was,
but as Edwards, upon the authority of Rabbi Hannase makes, it a stringed instrument, and the word is probably derived from ,
to number , probably it was so called from the extraordinary number of strings which it had; and perhaps it was the decachord ,
mentioned in Psalm 33:2 , which, having ten strings, might be called Minim, κατ ἐξοχὴν , as consisting of the greatest number
of strings in use among the Jews.” — Dimock.
310 The Hebrew name is , ougab . This instrument is equal in antiquity to the , kinnor , both being mentioned in Genesis
4:21, as the invention of Jubal. These are the two first musical instruments the invention of which is recorded in Scripture, and
the only ones mentioned before the deluge. Subsequently they are almost always mentioned in connection with each other. The
ougab was not that complicated instrument which goes by the name of the organ in the present day. Calmet supposes it to have
been a flute which consisted of a number of pipes, of unequal thickness and length, set close or joined together, which gave
harmonious sound when blown into, by moving them successively under the lower lip. Such is the common opinion, and there
seems no ground to dispute its correctness. This instrument was the small organ or syrinx , or fistula Panis of antiquity; its
invention having been ascribed to Pan, the great sylvan god, who was usually figured with the instrument in his hands. According
to the fable, he formed it of reeds which grew by the river, and played upon it while his goats were feeding on the banks; which
shows that it was regarded as properly a pastoral instrument, and as such it seems to be mentioned by Job. ( Job 21:11, 12 .) The
principle of its construction is so simple, that it is among the most widely diffused of musical instruments. It is in common use
in the island of New Amsterdam, in the South Seas, as flutes and drums have been found in Otaheite and New Zealand, an
uncontestable proof that these are instruments which tribes the most barbarous and the most remote from each other naturally
invent. The number of tubes, as represented on ancient monuments, varies from seven to eleven.
311 Of the Hebrew musical instrument called , tsiltel, or “cymbal,” as Calvin here renders it, and as it is rendered in the
Septuagint and Vulgate, two kinds are here mentioned — , “tsiltelim ,” or, “cymbals of sound,” and “ tsiltelim ,” or “ cymbals
of jubilation.” The specific difference between these two sorts of the same instrument is not accurately marked. The latter were
probably of a larger size than the farmer, or made of such a shape or of such metals as to emit a louder sound. The former are
translated by French and Skinner, “the soft cymbal.” The literal translation of the Hebrew is, “cymbals of hearing,” i.e., say these
critics, “cymbals which when struck do not overpower the voices of the singers.” They translate the latter, “the loud cymbals.”
198John Calvin Comm on Psalms (V5)
1.Praise God in his sanctuary. This psalm in general commends the spiritual worship of God,
which consists in sacrifices of praise. By the sanctuary there is little doubt that heaven is here
meant, as is often the case elsewhere. The second clause is exegetical, for the same thing is repeated.
But for sanctuary we read , rekia, that is, the expanse of heaven, to which is added the epithet of
power, because there we have a proof of the matchless power of God, so that we cannot look to
the heavens without being lost in admiration. As to the interpretation which some give — Praise
God, ye angels who inhabit the heavens, and ye men who dwell under the firmament, it is forced
and unnatural; for the Psalmist, in order to awaken men who grow languid in God’s praises, bids
them lift their eyes towards the heavenly sanctuary. That the majesty of God may be duly reverenced,
the Psalmist represents him as presiding on his throne in the heavens; and he enlarges upon the
same truth in the second verse, celebrating his power and his greatness, which he had brought under
our notice in the heavens, which are a mirror in which they may be seen. If we would have our
minds kindled, then, to engage in this religious service, let us meditate upon his power and greatness,
which will speedily dispel all such insensibility. Though our minds can never take in this immensity,
the mere taste of it will deeply affect us. And God will not reject such praises as we offer according
to our capacity.
3.Praise him with sound of trumpet. I do not insist upon the words in the Hebrew signifying
the musical instruments; only let the reader remember that sundry different kinds are here mentioned,
which were in use under the legal economy, the more forcibly to teach the children of God that
they cannot apply themselves too diligently to the praises of God — as if he would enjoin them
strenuously to bring to this service all their powers, and devote themselves wholly to it. Nor was
it without reason that God under the law enjoined this multiplicity of songs, that he might lead men
away from those vain and corrupt pleasures to which they are excessively addicted, to a holy and
profitable joy. Our corrupt nature indulges in extraordinary liberties, many devising methods of
gratification which are preposterous, while their highest satisfaction lies in suppressing all thoughts
of God. This perverse disposition could only be corrected in the way of God’s retaining a weak
and ignorant people under many restraints, and constant exercises. The Psalmist, therefore, in
exhorting believers to pour forth all their joy in the praises of God, enumerates, one upon another,
all the musical instruments which were then in use, and reminds them that they ought all to be
consecrated to the worship of God.
6.Whatever breathes, etc. As the word , neshamah, means breath, or blowing, and whatever
is animate, or breathes, the words may be extended to every kind of living creatures, as we have
seen in the preceding psalms that the declaration of God’s praises is assigned even to things wanting
intelligence. But as men exclusively are often meant under the name of “flesh,” so we may very
The ancient cymbals were two convex or hollow plates of brass or other metal, as silver or copper, made in the form of cups,
which were held in each hand, and which being struck against each other produced a sharp clanging. sound. Some, however,
think that the word tsiltzel exclusively denotes the sistrum , and that cymbals, properly speaking, are denoted by the word
shalishim , in 1 Samuel 18:6 , which is, equally with the other, rendered cymbala by the Septuagint and the Vulgate, and which
our authorized version translates “instruments of music.” It is difficult to decide as to these two opinions; but it seems admitted
on all hands that both cymbals and sistrums were in use among the Jews. The sistrum was a concave plate of sonorous metal,
and of an oval configuration, crossed by bars of the same metal with reverted ends. These bars moved freely in the holes through
which they passed, and when the instrument was shaken by the handle to which it was fixed, the reverted ends striking upon the
body of the instrument produced the sound. It had generally three or four transverse bars. It was much used by the Egyptians in
their religious services, and actual specimens of it of an ancient date have been discovered. See volume 3
199John Calvin Comm on Psalms (V5)
well suppose that the words have reference here to men, who, although they have vital breath in
common with the brute creation, obtain by way of distinction the name of breathing, as of living
creatures. I am led to think this for the following reason: As yet the Psalmist has addressed himself
in his exhortations to the people who were conversant with the ceremonies under the law, now he
turns to men in general, tacitly intimating that a time was coming when the same songs, which were
then only heard in Judea, would resound in every quarter of the globe. And in this prediction we
have been joined in the same symphony with the Jews, that we may worship God with constant
sacrifices of praise, until being gathered into the kingdom of heaven, we sing with elect angels an
eternal hallelujah.
200John Calvin Comm on Psalms (V5)
