Exegetical and Hermeneutical Commentary of Psalms 149:9
To execute upon them the judgment written: this honor have all his saints. Praise ye the LORD.
9. upon them ] The nations; not the kings and nobles only.
the judgment written ] The sentence pronounced by Jehovah and recorded in His book (cp. Isa 65:6; Isa 10:1; Job 13:26) for execution at the proper time; or the reference may be to the general testimony of law and prophets concerning the ultimate judgement of the nations. See Deu 32:41 ff.; Isa 41:15 f.; Ezekiel 38, 39; Joe 3:12 ff.; Mic 4:13; Zechariah 14; &c.
this honour &c.] Honour shall that be for all his beloved. The defeat of their enemies brings honour to Jehovah’s chosen people. It is possible to render He is the honour of all his beloved, but this fits the context less well.
The LXX is probably right in omitting the final Hallelujah.
Fuente: The Cambridge Bible for Schools and Colleges
To execute upon them the judgment written – Either, that which is written in the law in general as what is threatened to wicked men; or, that which was written for their particular case, or which they were specifically commanded to do. Compare Deu 7:1-2; Deu 32:41-43. Most probably the reference is to some particular command in this case.
This honor have all his saints –
(a) It is an honor to engage in executing or carrying out the purposes of God. As it is an honor to be a magistrate, a judge, a sheriff, a constable, a commander of an army, an admiral in a navy, to execute the purposes of a government – an honor sought with great avidity among people as among the most valued distinctions of life – why should it be less honorable to execute the purposes of God? Are the objects which he seeks in his administration less important than those which are sought among people? Are his laws of less importance? Are his aims less pure? Is there less of justice, and equity, and benevolence in his plans?
(b) It is an honor which pertains to all the saints – to all who love and fear God – to be engaged in carrying out or executing his plans. In their own way, and in their own sphere – it may, indeed, be a very humble sphere – but each and all in their own sphere, are engaged in executing the purposes of God. In the duties of a family; in kindness to the poor; in the office of a teacher or a magistrate; in clearing a farm; in cultivating the land; in building a schoolhouse; in founding a church, a college, an asylum for the blind, the dumb, the lame, the insane; in contributing to send the gospel abroad over our own land, or among the pagan, or in going to carry that gospel to a benighted world – in some of these ways all who are truly the friends of God, or who are entitled to be enrolled among the saints of the Lord are, in fact, carrying out the purposes of the Lord – the judgments written to guide mankind; and mans highest honor here, as it will be in heaven, is to carry out the purposes of the Lord.
Praise ye the Lord – Hallelu-jah. It is a subject of praise and thanksgiving, it should lead us to shout Hallelujah, that we are permitted to be employed in any way, however humble, in carrying out the divine plans, or in accomplishing those great designs which he contemplates toward our race.
Fuente: Albert Barnes’ Notes on the Bible
Psa 149:9
This honour have all His saints.
The honour paid to saints departed
The honour here alluded to is that of being special favourites with heaven and instruments in the hand of God for the conversion of sinners to repentance. Saint, in its original meaning, is a person set apart for the service of God, and in that sense holy. This was the general title of Christians in the New Testament. They were considered as persons separating themselves from the rest of the world, professing and practising holiness in all manner of conversation.
I. What honour in fact was paid to them after their decease.
1. From the records of the primitive Church it appears that, whilst the number of converts in each place of worship would admit of it, the names of all who had departed this life in communion with their brethren were particularly recited with praise to God, and offered with great solemnity at the altar in the Eucharistical service.
2. As the increase of numbers soon rendered this usage impracticable, a general oblation of them was substituted in the room of it.
(1) The general oblation of praise to God for all His saints departed we make upon a peculiar festival, marked out by our Church for this pious purpose. Even for the glorious company of the apostles, for the goodly fellowship of the prophets, for the noble army of martyrs; and indeed for the holy Church which hath been throughout all the world.
(2) Our more particular acknowledgments of praise to Him for the illustrious examples and pious labours of His most eminent and renowned champions we reserve (as Christians did in the time of Tertullian) for the yearly return of their respective martyrdoms.
(3) By both we plainly symbolize with the practice of the Church in her earliest and purest ages.
II. What of this kind is, or is not, proper to be paid them.
1. The limitations to be set to it.
(1) The saints departed are no fit objects of our prayer to them, are entitled to no sort of religious worship from us (Mat 4:10; Rev 22:8-9).
(2) But may we not be permitted to ask the intercession of saints departed, and through their mediation with the Lord of all things, in whose Presence we may suppose them standing, to seek a redress of our several grievances, and a supply of our respective wants? No! not this! For as we have but one God, so we have but one Mediator (1Ti 2:5).
(3) If any degrees of a supposed uneasiness in departed souls, upon the delay of the resurrection, should be conceived to require our prayers and intercessions that God would remove or lighten them, these the charity of our Church hath indulged to us in her burial office, where we beseech Almighty God that it may please Him of His gracious goodness shortly to accomplish the number of His elect, and to hasten His kingdom; that so we, with all those who are departed in the true faith of His holy Name, may have our perfect consummation and bliss both in body and soul in His eternal and everlasting glory.
2. What of this sort may with safety be allowed to us?
(1) We are to praise God for the benefit of their labours, through which we have been brought out of darkness and error into His marvellous light.
(2) The lustre of their example is another circumstance deserving our praises to God, which will best be expressed in our imitation of it.
(3) From the rest which they now enjoy from their labours, and from the blessedness of those who die in the Lord, we may comfort ourselves with the prospect of following them, and of partaking with them in the joy of our common Master. (N. Marshall, D. D.)
The best lot the common lot
Our present aim is to point out some of the choice gifts and privileges which pertain to all saints, but of which through mistaken ideas many deprive themselves; our anxiety is to encourage the most distrustful of Gods people to claim the fulness of the blessing of the Gospel of Christ. We specify–
I. Communion with God. That all have a personal and equal access to the heavenly Father is a precious truth.
1. Yet thousands, from a sense of personal unworthiness, touch not the sacramental cup, shutting themselves out from this fellowship with their dying Lord. They cheerfully acknowledge a fitness in others, whilst they sorrowfully fail to find that fitness in themselves. This honour have all His saints. If Christ received only perfect ones to His table, He would sit there alone; but He receives sincere souls, whatever may be their faults, and sitting with Him they become perfect.
2. This same self-depreciation expresses itself in the straitened supplication and lowered expectancy of many of Gods people. The Old Testament is full of glorious records of the power of prayer; the New Testament is not less rich in similar instances; and we know still that Gods ear is not heavy nor His arm shortened. Here, again, we bring in the idea of privilege, and limit marked answers to prayer and large answers to prayer to special men and extraordinary times. Yet is Gods Word most clear in this matter, levelling all up to the open throne. In our sorrow, feebleness, want, danger, fear, any of us may come to God with the confidence of Moses, the importunity of Jacob, the undeniableness of Daniel, the sweet, filial freedom of Jesus Himself. Let us act like princes of God.
II. The influence of the Holy Spirit. There is unquestionably much that is sovereign in the gifts and movements of the Spirit of God. Gifts of healing, utterance, interpretation, etc., are peculiar to certain epochs and persons. The Spirit divideth to every man severally as He will. But the grandest influences of the Holy Ghost–His enlightening, quickening, purifying powers–are imparted without partiality. His sovereign gifts and appointments are secondary; His essential and choicer influence is poured forth with undistinguishing richness on all receptive hearts. Let us make the great surrender, let us live in resolute purity, and concealed depths of our nature shall be broken up, unsuspected powers evoked, latent forces and talents shall surprise us into greatness. Those who can hardly stammer a testimony shall become clear and bold as golden trumpets filled with Gods breath; the coldest glow as shining braziers full of live coals; the harshest characters become musical instruments, and that of all sorts; the weak pottery strong and bright as adamant; the coarse, crooked instrument a polished shaft; and the vessels of wood and iron shall be transmuted into vessels of alabaster and gold full of incense and odours.
III. The witness of the Spirit. For each doubting soul there is assurance: a scroll for every bosom. The prodigal son moaned: I am no more worthy to be called thy son; make me as one of thy hired servant:; and this sentiment of mistrust is so deep in our heart we fail to see when the robe and ring are positively ours. Seek the sense of sonship as something belonging to you, waiting for you, and you shall not walk in darkness. Seek it with resolution. Plead for it in this very hour.
IV. Entire sanctification. We believe in the ability and purpose of Christ to cleanse us from every defilement, and to keep us in perfect purity of flesh and spirit. But are all to be thus saved? Here we falter. We think some are destined to attain pre-eminent excellence, whilst others must abide frail and faulty. Is the young student taught that some impracticable barrier separates him from the highest intellectual excellence? On the contrary, he is taught to cherish a sense of brotherhood with the illustrious spirits of all time. And it would be fraught with endless mischief if we were to deny the student the hope of utmost mental eminence. Surely then we ought to hesitate to place any gulf between the grandest characters of the Church of God and the lowliest of its members. The purpose of God is not realized in the occasional brilliant fruition of a Leighton, a Baxter, a David Stoner or a John Smith; God watches over His vineyard, watering it every moment, to the end that every flower should be full of beauty, every plant reach the ideal grace, every branch bend with the largest, ripest clusters.
V. Even into our ultimate glorification we carry the depreciating idea of ourselves. Many of Gods people live with the hope of just getting through at last; they believe they shall not arrive in the ship, but float ashore on a plank; they figure to themselves some subordinate place in heaven they will be thankful to secure. A false humility is about as bad as a false ambition; and it will be well for us, thinking as meanly as we please about ourselves, to cherish to the full the great promises and immortal hopes of Christianity. (W. L. Watkinson.)
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Psa 150:1-6
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. To execute upon them the judgment written] In De 7:1, c., God promises his people complete victory over all their enemies, and over the heathen. God repeatedly promises such victories to his faithful people and this is, properly speaking, the judgment written, i.e., foretold.
This honour have all his saints.] They shall all be supported, defended, and saved by the Lord. Israel had this honour, and such victories over their enemies, while they continued faithful to their God. When they relapsed into iniquity, their enemies prevailed against them; they were defeated, their city taken, their temple burnt to the ground, more than a million of themselves slaughtered, and the rest led into captivity; and, scattered through the, world, they continue without king, or temple, or true worship, to the present day.
“But do not these last verses contain a promise that all the nations of the earth shall be brought under the dominion of the Church of Christ; that all heathen and ungodly kings shall be put down, and pious men put in their places?” I do not think so. I believe God never intended that his Church should have the civil government of the world. His Church, like its Founder and Head, will never be a ruler and divider among men. The men who under pretense of superior sanctity, affect this, are not of God; the truth of God is not in them; they are puffed up with pride, and fall into the condemnation of the devil. Wo unto the inhabitants of the earth, when the Church takes the civil government of the world into its hand! Were it possible that God should trust religious people with civil government, anarchy would soon ensue; for every professed believer in Christ would consider himself on a par with any other and every other believer, the right to rule and the necessity to obey would be immediately lost, and every man would do what was right in his own eyes; for, where the grace of God makes all equal, who can presume to say, I have Divine authority to govern my fellow? The Church of Rome has claimed this right; and the pope, in consequence, became a secular prince; but the nations of the world have seen the vanity and iniquity of the claim, and refused allegiance. Those whom it did govern, with force and with cruelty did it rule them; and the odious yoke is now universally cast off. Certain enthusiasts and hypocrites, not of that Church, have also attempted to set up a fifth monarchy, a civil government by the SAINTS! and diabolic saints they were. To such pretenders God gives neither countenance nor support. The secular and spiritual government God will ever keep distinct; and the Church shall have no power but that of doing good; and this only in proportion to its holiness, heavenly-mindedness, and piety to God. That the verses above may be understood in a spiritual sense, as applicable to the influence of the word of God preached, may be seen in the following analysis.
ANALYSIS OF THE HUNDRED AND FORTY-NINTH PSALM
In this Psalm the saints of God are excited to give due thanks.
I. For the grace and favour received from God, Ps 149:1-5.
II. For the glory and privileges they shall receive, Ps 148:5-9.
I. “Let Israel rejoice,” c. The saints. Which he amplifies:
1. The saints: “For praise is not comely in the mouth of sinners.”
2. The quality of the song: “A new song.” By renewed men.
3. From the place in which it must be done. The public congregation.
4. From the manner. With alacrity.
5. From the object. God, their Creator and King: “Let Israel rejoice,” &c.
And this part he concludes with a strong reason:
1. “For the Lord taketh pleasure,” &c. He loves those who most resemble him in holiness and purity.
2. “He will beautify the meek,” &c. The people who trust him he will save.
II. And now he describes their future glory.
1. “Let the saints,” &c. None others will he beautify.
2. “Let them rejoice,” &c. The mansions prepared for them in heaven. There they rest from labour, but not from praise.
Their work is twofold: Present and future.
1. Present: “The high praises,” &c. The highest that can be thought of.
2. For the future: “Let a two-edged sword,” &c. When Christ shall come to judgment, the saints at the last shall be judges.
Then the exercise of this judiciary power shall be,
1. “To execute vengeance,” &c. To judge them to punishment.
2. “To bind their kings with chains,” &c. The phrase is metaphorical. “Bind him hand and foot,” &c. Mt 22:13. Christ’s iron sceptre shall bruise the head of his enemies.
3. “To execute upon them the judgment written,” &c. Against evil-doers.
He concludes with an acclamation. This glory of sitting with Christ and judging the world, is the glory of all saints. Hallelujah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The judgment written; appointed and declared in the Holy Scripture, as Deu 12:32; 29:19; 32:41-43, and elsewhere. This is added to show that they do not this work to satisfy their own malicious or revengeful inclinations, but in obedience to Gods command, and only in such manner as God hath allowed in his word.
This honour have all his saints; the honour of these actions belongs to all the saints, for whose sakes God appointed this in his word, and afterwards executed it by his providence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. the judgment writteneitherin God’s decrees, or perhaps as in De32:41-43.
this honourthat is, tobe thus employed, will be an honorable service, to be assigned
his saintsor, godlyones (Ps 16:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To execute upon them the judgment written,…. In the law, according to the Targum; either upon the seven nations of the land of Canaan, De 7:12; or upon all the enemies of God and his people,
De 32:41; or rather in the Gospel; which declares, that whoever believes in Christ shall be saved, but whoever believes not shall be damned, Mr 16:16. And according to this twoedged sword or word of God, and the sentence pronounced by it, and judgment written in it, things will everlastingly take place. Or it may principally have regard to the judgment upon antichrist in the latter day, written in the word of God; and which will be executed by the saints, with the twoedged sword in their hands, Re 16:6;
this honour have all his saints; which is spoken of throughout the psalm; as to be acceptable unto God, and well pleasing in his sight; to be adorned with grace, and beautified with salvation; to have the high praises of God in their mouths, and a twoedged sword in their hands, and to do the execution with it above mentioned;
praise ye the Lord; even all his saints; who of all men have most reason to do it, for the grace that is given them, and the honour put upon them.
Fuente: John Gill’s Exposition of the Entire Bible
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, (Mat 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. (Isa 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. (Eph 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, and shall slay them with the breath of his lips.” (Isa 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.
(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.
Fuente: Calvin’s Complete Commentary
(9) The judgment written.If we knew the exact circumstance which produced the psalm, and had the names of the nobles and princes taken prisoners, we should easily guess at the contents of the judgment written, which was, perhaps, some special order, the carrying out of which is celebrated here; or we may think of the judgments against the nation registered here and there in the sacred books, and so by prescription made legitimate, such as that of the Canaanites, Amalekites, &c; or we may give the phrase a still more general sense, as in Isa. 65:6 : Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom. Ought we not, however, to read the verse: To execute judgment upon them. It is written, This honour have all his saints.
This honour.Israel is here regarded as the instrument of Gods righteous judgments on the heathen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. The judgment written Not the recorded “judgment” against the Canaanitish nations, (Deu 7:1-2,) but the written prophecies of the earlier Scriptures, and contained in the covenant of Abraham, of the universal dominion of Jehovah through his covenant people, the favourite form of Old Testament anticipation of Messiah’s kingdom. Through their resuscitated national life the pious Hebrews rose to the high self-consciousness of their destiny as a people, as in the time of David, and looked for the glorification of Israel according to ancient promise.
This honour have all his saints Namely, to triumph over and judge the nations. Christ must reign till he has put all enemies under his feet, by his bloodless methods of subjugation, for “his weapons are not carnal, but mighty.” 2Co 10:4-5. His victories are his people’s victories, and his reign their reign, for the cause is one.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 149:9. To execute upon them the judgment i.e. “The judgment which God hath long ago decreed, and which is recorded in his law.” There should be a full stop at written. The next clause is general; Such honour have all his saints: i.e. “Such is the honour which Israel shall have; and such shall be their glorious victories, while they are in favour with God.”
REFLECTIONS.1st, The contemplation of new wonders of God’s hand calls for a new song of praise. The place appointed is the congregation of the saints; for when we assemble for public worship, praise is the noblest part of the service, and all should join therein. Let Israel rejoice in him that made him, or in his Makers, the Eternal Three, whose work it is not only to make the persons, or to form the people of Israel into a nation, but to create in righteousness and true holiness the spiritual Israel, which is, the most enlarged matter of our joy; and let the children of Zion, the living members of Christ’s church, be joyful in their king, Messiah, exalted to the throne of glory, and ever living to bless and make his faithful people happy. Let them, these believing souls, praise his name in the sacred dance, which on solemn occasions was used; or with the pipe: let them sing praises unto him with the timbrel and harp, as expressive of that sweeter melody which they made unto God in their hearts, and without which the other were but profanation. For the Lord taketh pleasure in his people: they are his in the Son of his love; he admits them into communion with himself, accepts their services, and delights in their persons. He will beautify the meek with salvation, who, lowly in their own eyes, are led to Jesus for salvation. Therefore let the saints, for this is their honoured character, however in the world the name be ridiculed, let the saints be joyful in glory; adorned as they are, and in hope of what they shall be; or gloriously, with exceeding great joy. Let them sing aloud upon their beds, not ashamed of being heard, but triumphing in the salvation of God, when they awake at midnight, when they lie on beds of sickness, or go down to the dust of death; and well may they sing who have nothing to fear, every thing to hope, every foe vanquished, the sting of death removed, the gates of heaven opened, and glory, honour, and immortality in full prospect before them. Lord, give me to share in this felicity of thy faithful people! Open thou my mouth, and my lips shall shew forth thy praise!
2nd, The victories of God’s Israel are great and distinguished, and therefore their praises are loud and joyful. Let the high praises of God be in their mouth, or, the high things, his glorious perfections, which are to be celebrated by them; and a two-edged sword in their hand, to execute vengeance upon the heathen, and punishments upon the people; either literally to avenge the wrongs done to God’s people by the neighbouring nations, now justly smitten with the irresistible sword of David and his army; or, spiritually it may be interpreted of the sword of the Spirit, Eph 6:17., Heb 6:12 which is sharp and piercing, convincing the conscience of sin, cutting down all self-righteousness, and threatening eternal death to the soul. With this word in their mouths the apostles and preachers went forth, to fight against heathen idolatry and superstition, and to rebuke the people for their abominations: and the powerful effects of it soon appeared in the demolition of the idols and their temples, and the conversion of the Gentiles to God, who turned at their reproof: To bind their kings with chains, and their nobles with fetters of iron, as Joshua and David had done by their conquered foes: or rather, as Christ hath done, and will do, by his enemies, binding Satan in chains from hurting his faithful people, and destroying the antichristian powers that oppress them: or by the effectual power of his grace, drawing the hearts of sinners, even some of highest rank, in chains of love to him, stronger than fetters of iron. To execute upon them the judgment written; on the nations of Canaan, (see Deu 7:2.) or rather, upon all the enemies of Christ and his people, who reject the warnings of his word, and therefore must perish everlastingly, Mar 16:16. This honour have all his saints; all the blessings recited in this psalm belong to the faithful; they shall be glorious in the eyes of God; rejoice in his salvation; and, sitting down with Christ on his throne, see all their enemies at the last become their footstool; and in the prospect of that great day they may well cry, Hallelujah!
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER, do you feel your heart warmed to join the host of the redeemed, here called upon to sing aloud redemption? Do you know it, and can you sing it? The Psalmist calls it, a new song. And so it is indeed; and it can only be sung by a new heart. If the Lord hath taught it you, there will be indeed rejoicing in him, that hath not only made you, but new made you: not only created and given you a being, but hath newly created you in Christ Jesus, and given you both a being and a well-being in the Lord, and in his great salvation. When John saw the Lamb on Mount Zion, encircled with his royal redeemed army, and heard them sing this same new song; he tells us, that no man could learn that song, but the hundred and forty and four thousand which were redeemed from the earth. Pause, Reader! and while we read this blessed Psalm, and hear the saints of God called upon to such sacred melody, I pray you see to it, that you and I, if we have not learned it, may ask the Chief Musician, even Jesus, to teach it us. Jesus, I would say, help us to praise thee, and to sing to thy glory? Shall the redeemed around thy throne sing to thy glory, shall they chant aloud the sweet song of redemption, and wilt thou not teach me to warble the notes of it below? Lord, help me now to praise thee; and while the saints sing upon their beds, and the high praises of God in Christ are in their mouths, tune my heart to the same, and let the name of Jesus be upon my heart and on my tongue. Oh! for grace to say, My heart is fixed, O God, my heart is fixed; I will sing and give praise, even with my glory. Awake, psaltery and harp, I myself will awake early: I will praise thee, O Lord, among the people; and I will sing praises unto thee among the nations.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 149:9 To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.
Ver. 9. To execute upon them the judgment written ] The Jews thought they might kill any idolaters; and now to kill a Christian is counted by them a meritorious work. The wicked are apt to exceed their commission, Zec 1:15 . So may the saints. David was too cruel to the Ammonites, 2Sa 12:31 , Theodosius to the Thessalonians. Here, therefore, they are limited to the word “written.”
This honour have all his saints
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the judgment written. See Deu 32:40-43. Compare Isa 45:14. Eze 25:14; Eze 38and Eze 39. Zec 14. The special reference is to Num 24:17-24.
Fuente: Companion Bible Notes, Appendices and Graphics
to execute: Psa 137:8, Deu 7:1, Deu 7:2, Deu 32:42, Deu 32:43, Isa 14:22, Isa 14:23, Rev 17:14-16
this honour: Psa 148:14, 1Co 6:2, 1Co 6:3, Rev 3:21
Reciprocal: Jos 10:24 – put your feet Jdg 8:20 – General Jer 23:36 – for every
Fuente: The Treasury of Scripture Knowledge
Psa 149:9. To execute upon them the judgment written Appointed and declared in the Holy Scriptures. This is added to show that they do not do this work to satisfy any malicious or revengeful inclinations of their own, but in obedience to Gods command, and only in such a manner as he hath allowed in his word. They act by commission from him, and according to his direction. Thus the kings of the earth that shall be employed in the destruction of the New Testament Babylon, will only execute the judgment written, Rev 17:16-17. But since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes, or of princes upon their subjects, or of both upon their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword, or his righteousness wrought by the wrath of man. When the high praises of God are in our mouths, with them we should have an olive branch of peace in our hands. This honour have all his saints For whose sakes God appoints these judgments to be executed. The reader will observe, however, that the complete accomplishment of this prophetical exhibition will not take place till the judgment of the great day, when the Lord shall come with ten thousand of his saints, to execute judgment upon all the ungodly, Jude, Jud 1:15; especially upon all who have rejected or apostatized, from the gospel of the grace of God. Kings and nobles that cast away the bands and cords of Christs government shall not then be able to cast away the fetters and chains of his justice and wrath. Then the judgment written shall be awfully executed, and indignation and wrath, tribulation and anguish, shall be the portion of those who did not obey the truth, but obeyed unrighteousness; and then shall all the saints have the honour of being assessors with Christ in judging the world, and beholding the degradation and punishment of their once insulting persecutors, who will be cut asunder with the two-edged sword, and slain before them, Luk 19:27.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
149:9 To execute upon them the judgment {g} written: this honour have all his saints. Praise ye the LORD.
(g) By this God binds the hands and minds of all his to enterprise no farther than he appoints.