Exegetical and Hermeneutical Commentary of Psalms 149:8
To bind their kings with chains, and their nobles with fetters of iron;
8. The subjection and homage of the nations to Israel are repeatedly anticipated in the later chapters of Isaiah (Isa 45:14; Isa 49:7; Isa 49:23; Isa 60:3 ff.). In Psalms 2 the Messianic king, here the Messianic people, subjugates the nations.
their nobles ] Their honourable men, as Isa 23:8-9; Nah 3:10.
Fuente: The Cambridge Bible for Schools and Colleges
To bind their kings with chains – To make them prisoners and captives. This is but carrying out the idea in the previous verses, of inflicting punishment upon them for the wrongs which they had done to the people of God. There is no evidence that this refers to a spiritual conquest, or to a spiritual subjection of those nations to the true religion. The whole idea is in accordance with what is so often expressed in the Psalms – that of inflicting just punishment on the wicked. See the General Introduction, Section 6.
And their nobles with fetters of iron – To make them prisoners. That is, to subdue them. Captives in war, even those of elevated rank, were often led in chains to grace the triumph of conquerors.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. To bind their kings with chains, and their nobles with fetters of iron] That is, if these kings, governors of provinces, and chiefs among the people, had attacked them, God would have enabled them to defeat them, take their generals prisoners, and lead them in triumph to Jerusalem. It is certain also that in the times of the Maccabees the Jews had many signal victories over the Samaritans, Philistines, and Moabites; and over Antiochus, king of Syria. See the Books of the Maccabees. To these the psalmist may here refer in a hyperbolical way, not unusual in poetry and in songs of triumph.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Poole “Psa 149:7“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
To bind their kings with chains, and their nobles with fetters of iron. Which is thought to allude to what was done to the Canaanitish kings, in the times of Joshua; and to the princes of Midian by Gideon; and to Agag by Saul; and to the Ammonites, Syrians, and others, by David: but it refers either to the first times of the Gospel, and the influence of the sword of the Spirit over the hearts of men; and on some very great personages, as kings and nobles, brought to Christ and his churches, in chains of powerful and efficacious grace, declaring a ready and cheerful subjection to his Gospel and ordinances; such as Constantine, Theodosius, and others; and who were instruments in subduing, conquering, and destroying tyrannical and persecuting emperors and princes, as Maximilian, Licinius, and others; see
Isa 45:14; and more instances of the power of the Gospel, and the influence of divine grace on such persons, there will be in the latter day; see Isa 49:23. It may also respect the use of the Gospel ministry, compared to a twoedged sword on the hearts of men in common; whereby Satan, the strong man armed, who keeps the palace as a king or prince, is dispossessed; and sin, which reigns like a king unto death, is dethroned, and grace is set up as a governing principle. But it may chiefly regard the destruction of antichristian kings and nobles, and their states, through the prevalence of the Gospel and the power of Christ, and the twoedged sword coming out of his mouth, Re 17:14.
Fuente: John Gill’s Exposition of the Entire Bible
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 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.” (Gen 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.
Fuente: Calvin’s Complete Commentary
Psa 149:8 To bind their kings with chains, and their nobles with fetters of iron;
Ver. 8. To bind their kings with chains ] Restraining their vices, and bringing them to the obedience of faith. See Isa 45:14 . This is doubtless a desirable servitude, or rather freedom; this is not as chains and fetters, but as girdles and garters, to gird up their loins, and to expedite their course the better.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jos 10:23, Jos 10:24, Jos 12:7, Jdg 1:6, Jdg 1:7
Reciprocal: Jdg 16:21 – bound him 2Ki 17:4 – bound him 2Ki 25:7 – bound him Isa 45:14 – in chains Jer 28:13 – Thou hast
Fuente: The Treasury of Scripture Knowledge
149:8 To bind {f} their kings with chains, and their nobles with fetters of iron;
(f) Not only the people, but the kings who were their enemies should be destroyed.