Psa 149:2 | KingComments | STEP | In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalm 149. While in Psalm 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. ), in Psalm 149 the LORD is magnified as the Redeemer (cf. ) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt ( ), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. ). The division of the psalm is in accordance with the two reasons to praise the LORD: review: redemption through Christ. preview: reigning with Christ. The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms ( ). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth ( ; ) and will soon sing a new song in heaven ( ). Israel is singing the new song on earth. It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim , which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new ( ), so the words of the older songs are not sufficient to put the new redemption into words (cf. ). The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous. The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant. “Israel”, the people made up of godly ones, is called to “be glad in his Maker” ( ). This again emphasizes that the LORD is the origin of His people. He made them ( ; ). They owe their creation and existence to Him. They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother ( ). They have come to Mount Zion ( ), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus ( ). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing. The purpose of salvation is to celebrate a feast with the LORD (cf. ). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” ( ). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt ( ). It underscores the strong connection between that event and the deliverance of God’s people in the end time. This King, their Messiah, is the LORD Himself ( ). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master ( ). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations ( ). As a result, they now enjoy being beautified “with salvation”. The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us ( ). We find the time of glorification in , which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” ( ).

‏ Psalms 149:2

Introduction

In the previous psalm we heard how all of creation, the heavens and their inhabitants, the earth and all its inhabitants, are called upon to praise the LORD as their Creator. That psalm ends with three reasons for the people of Israel, the godly ones of the LORD, who are in close fellowship with Him, to praise the LORD. This call is answered in Psalm 149.

While in Psalm 148 the LORD is magnified as the Creator and Sustainer of the universe (cf. Rev 4:11), in Psalm 149 the LORD is magnified as the Redeemer (cf. Rev 5:9-14) of Israel. Israel’s exalted, impressive redemption can only be praised with a new song. Just as the first song of the Bible and of Israel came about after their redemption from Egypt (Exo 15:1), so the faithful remnant of Israel, after victory over the enemy, goes on to magnify the LORD with a new song (cf. Rev 15:2-3).

The division of the psalm is in accordance with the two reasons to praise the LORD:

Psa 149:1-4 review: redemption through Christ.

Psa 149:5-9 preview: reigning with Christ.

Gods Godly Ones Sing

The psalm begins with “hallelujah”, “praise the LORD”, the hallmark of the last five psalms (Psa 149:1). Then follows the call to “sing to the LORD a new song”. This new song is consistent with the new period that has begun for God’s people, a period of undisturbed peace and joy with new blessings not enjoyed before. The LORD is the object of the new song, for He has wrought all these blessings for His people. The church is already singing a song of praise on earth (Heb 13:15; Jn 4:23) and will soon sing a new song in heaven (Rev 5:9). Israel is singing the new song on earth.

It is a new song because it is now about the new covenant. It is sung “in the congregation of the godly ones”, the chasidim, which are those who are faithful to the covenant with the LORD. It is also a new song because redemption is something totally new (Isa 43:19), so the words of the older songs are not sufficient to put the new redemption into words (cf. Psa 96:1 ; Psa 98:1).

The new song is not sung by the few here, but “in the congregation of the godly ones”. They are the redeemed whom God has kept as His people. Through them, as the congregation of the godly ones, His praise is sung. They are the covenant people, the congregation of the righteous.

The fact that they are called God’s “godly ones” here underscores the fact that their song is motivated by the awareness that all the blessings they have received are on the basis of the new covenant. This covenant is based on the coming of the Mediator Who shed His blood. This allows the LORD to give His blessing, which is the inheritance, to the godly ones. It is grace because it is not based on the people’s own righteousness, but on the basis of the accomplished work of Christ, the Mediator of the new covenant.

“Israel”, the people made up of godly ones, is called to “be glad in his Maker” (Psa 149:2). This again emphasizes that the LORD is the origin of His people. He made them (Psa 95:6 ; Psa 100:3; Isa 44:2). They owe their creation and existence to Him.

They are also called “the sons of Zion”. This is a reminder that they are no longer associated with Sinai, the mountain of the law, but with Mount Zion, the mountain of grace, which is represented here as the mother (Isa 66:8). They have come to Mount Zion (Heb 12:19-25), which means that by grace they are what they are. With Mount Zion is also connected the kingship of the Lord Jesus (Psa 2:6). Therefore, they are called to “rejoice in their King”, Who rules over them in benevolence. He dwells in their midst, He leads them and protects them and blesses them with an abundant blessing.

The purpose of salvation is to celebrate a feast with the LORD (cf. Exo 5:1). It cannot be otherwise than that they will “praise His name with dancing” and “sing praises to Him with timbrel and lyre” (Psa 149:3). Dancing is here a dance performed by a group of persons, who dance in a round dance. It emphasizes communal joy. We also see the round dance, the timbrel and the singing after the earlier deliverance of God’s people, that from slavery in Egypt (Exo 15:1 ; 20-21). It underscores the strong connection between that event and the deliverance of God’s people in the end time.

This King, their Messiah, is the LORD Himself (Psa 149:4). He dwells with His people and “takes pleasure” in them. He finds His joy in them, for they are in the right mind. They are “the afflicted” or “the meek” (Darby Translation). They have become that through His work in and on them in the great tribulation, Christ Himself being their Example and Master (Mt 11:29). That time of distress, when they were trampled on by the nations, is over. The LORD has made them the head of the nations (Deu 26:19). As a result, they now enjoy being beautified “with salvation”.

The time of suffering with Christ is necessary in order to reign with Him. The followers of David who followed him during the time of his rejection by King Saul will reign with David during his kingship. So it is with the believing remnant and so it is with us (Rom 8:17b).

We find the time of glorification in Psa 149:5-9, which is when they will reign with Christ. It is the fulfillment of the Lord Jesus’ promise to His disciples: “And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel”” (Mt 19:28).