Psalms 148:13

Reader, this is thy God! How great, how good, holy merciful, how compassionate! Breathe thy soul up to him; breathe it into him; and let it be preserved in his bosom till mortality be swallowed up of life, and all that is imperfect be done away. Jesus is thy sacrificial offering; Jesus is thy Mediator. He has taken thy humanity, and placed it on the throne! He creates all things new; and faith in his blood will bring thee to his glory! Amen! hallelujah! The beautiful morning hymn of Adam and Eve, (Paradise Lost, book v., line 153, etc).,: - "These are thy glorious works, Parent of good; Almighty, thine this universal frame," etc. has been universally admired. How many have spoken loud in its praises, who have never attempted to express their feelings in a stanza of the hundred and forty-eighth Psalm! But to the rapturous adorers of Milton's poetry what is the song of David, or this grand music of the spheres! Know this, O forgetful man, that Milton's morning hymn is a paraphrase of this Psalm, and is indebted to it for every excellency it possesses. It is little else that the psalmist speaking in English instead of Hebrew verse. Introduction All the congregation are invited to praise God for his mercies, Psa 149:1-3. Their great privileges, Psa 149:4, Psa 149:5. Their victories, Psa 149:6-9. This seems to be an epinikion, or song of triumph, after some glorious victory; probably in the time of the Maccabees. It has been also understood as predicting the success of the Gospel in the nations of the earth. According to the Syriac, it concerns the new temple, by which the Christian Church is meant. It has no title in the Hebrew, nor in any of the Versions, and no author's name. Verse 1 Sing unto the Lord a new song - That is, as we have often had occasion to remark, an excellent song, the best we can possibly pronounce. So the word חדש chadash is often understood; and so the word novus, "new," was often used among the Latin writers: - Pollio amat nostram, quamvis sit rustica, musam. Pollio et ipse facit. Nova Carmina Virg. Ecl. iii., ver. 84. Pollio loves my lines, although rude: Pollio himself makes excellent odes. Tamely and inexpressively translated by Dryden: - "Pollio my rural verse vouchsafes to read. My Pollio writes himself." O what a falling off is here! Servius, in his comment on nova, says, magna, Miranda. Nova means great, admirable. So on novum nectar, Ecl. v., ver. 71, he says, id est, magna dulcedo; "nectar of Excellent flavor." Congregation of saints - The Israelites, who were, by profession and by injunction, a holy people. Verse 2 In him that made him - Let them remember in their exultations to give all glory to the Lord; for he is the Author of their being and their blessings. And let them know that he is their King also; that they should submit to his authority, and be guided and regulated in their hearts and conduct by his laws. Verse 3 Let them praise his name in the dance - במחול bemachol, with the pipe, or some kind of wind music, classed here with תף toph, the tabor or drum, and כנור kinnor, the harp." מחול machol," says Parkhurst, "some fistular wind-instrument of music, with holes, as a flute, pipe, or fife, from חל chal, to make a hole or opening." I know no place in the Bible where מחול machol and מחלת machalath mean dance of any kind; they constantly signify some kind of pipe. Verse 4 The Lord taketh pleasure in his people - The pleasure or good will of God is in his people: he loves them ardently, and will load them with his benefits, while they are humble and thankful; for, He will beautify - יפאר yephaer, he will make fair, the meek, ענוים anavim, the lowly, the humble with salvation, בישועה bishuah; which St. Jerome thus translates, Et exaltabit mansuetos in Jesu, "And he will exalt the meek in Jesus." Whether this rendering be correct or not, there is no other way by which the humble soul can be exalted, but by Jesus, as the redeeming Savior. Verse 5 Let the saints be joyful in glory - Let them be gloriously joyful: seeing themselves so honored and so successful, let them be joyful. God has put glory or honor upon them; let them give him the thanks due to his name. Sing aloud upon their beds - While they are reclining on their couches. At their festal banquets, let them shout the praises of the Lord. In imitation of this we often have at our public entertainments the following words sung, taken from the Vulgate of Psa 115:1: Non Nobis Domine Non Nobis; sed Nomini Tuo da Gloriam! super Misericordia Tua et Veritate Tua. "Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth's sake." Let them mingle their feasting with Divine songs. This reclining on couches, while they take their food, is still practiced in Asiatic countries. Verse 6 Let the high praises of God - Let them sing songs the most sublime, with the loudest noise consistent with harmony. And a two-edged sword in their hand - Perhaps there is an allusion here to the manner in which the Jews were obliged to labor in rebuilding the walls of Jerusalem: "Every one with one of his hands wrought in the work, and with the other hand held a weapon," Neh 4:17. The two-edged sword, in Hebrew, is פיפיות pipiyoth, "mouth mouths." Verse 7 To execute vengeance upon the heathen - This may refer simply to their purpose of defending themselves to the uttermost, should their enemies attack them while building their wall: and they had every reason to believe that God would be with them; and that, if their enemies did attack them, they should be able to inflict the severest punishment upon them. Punishments upon the people - The unfaithful and treacherous Jews; for we find that some, even of their nobles, had joined with Sanballat and Tobiah; (see Neh 6:17-19 ): and it appears also that many of them had formed alliances with those heathens, which were contrary to the law; see Neh 13:15-29. 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. Verse 9 To execute upon them the judgment written - In Deu 7:1, etc., 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 honor have all his saints - They shall all be supported, defended, and saved by the Lord. Israel had this honor, 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 ca

An Invitation to Praise. 7 Praise the Lord from the earth, ye dragons, and all deeps: 8 Fire, and hail; snow, and vapour; stormy wind fulfilling his word: 9 Mountains, and all hills; fruitful trees, and all cedars: 10 Beasts, and all cattle; creeping things, and flying fowl: 11 Kings of the earth, and all people; princes, and all judges of the earth: 12 Both young men, and maidens; old men, and children: 13 Let them praise the name of the Lord : for his name alone is excellent; his glory is above the earth and heaven. 14 He also exalteth the horn of his people, the praise of all his saints; even of the children of Israel, a people near unto him. Praise ye the Lord . Considering that this earth, and the atmosphere that surrounds it, are the very sediment of the universe, it concerns us to enquire after those considerations that may be of use to reconcile us to our place in it; and I know none more likely than this (next to the visit which the Son of God once made to it), that even in this world, dark and as bad as it is, God is praised: Praise you the Lord from the earth, v. 7 . As the rays of the sun, which are darted directly from heaven, reflect back (though more weakly) from the earth, so should the praises of God, with which this cold and infected world should be warmed and perfumed. I. Even those creatures that are not dignified with the powers of reason are summoned into this concert, because God may be glorified in them, v. 7-10 . Let the dragons or whales, that sport themselves in the mighty waters ( Ps. civ. 26 ), dance before the Lord, to his glory, who largely proves his own omnipotence by his dominion over the leviathan or whale, Job xli. 1 , &c. All deeps, and their inhabitants, praise God—the sea, and the animals there—the bowels of the earth, and the animals there. Out of the depths God may be praised as well as prayed unto. If we look up into the atmosphere we meet with a great variety of meteors, which, being a king of new productions (and some of them unaccountable), do in a special manner magnify the power of the great Creator. There are fiery meteors; lightning is fire, and there are other blazes sometimes kindled which may be so called. There are watery meteors, hail, and snow, and the vapours of which they are gendered. There are airy meteors, stormy winds; we know not whence they come nor whither they go, whence their mighty force comes nor how it is spent; but this we know, that, be they ever so strong, so stormy, they fulfil God's word, and do that, and no more than that, which he appoints them; and by this Christ showed himself to have a divine power, that he commanded even the winds and the seas, and they obeyed him. Those that will not fulfil God's word, but rise up in rebellion against it, show themselves to be more violent and headstrong than even the stormy winds, for they fulfil it. Take a view of the surface of the earth ( v. 9 ), and there are presented to our view the exalted grounds, mountains and all hills, from the barren tops of some of which, and the fruitful tops of others, we may fetch matter for praise; there are the exalted plants, some that are exalted by their usefulness, as the fruitful trees of various kinds, for the fruits of which God is to be praised, others by their stateliness, as all cedars, those trees of the Lord, Ps. civ. 16 . Cedars, the high trees, are not the fruitful trees, yet they had their use even in God's temple. Pass we next to the animal kingdom, and there we find God glorified, even by the beasts that run wild, and all cattle that are tame and in the service of man, v. 10 . Nay, even the creeping things have not sunk so low, nor do the flying fowl soar so high, as not to be called upon to praise the Lord. Much of the wisdom, power, and goodness of the Creator appears in the several capacities and instincts of the creatures, in the provision made for them and the use made of them. When we see all so very strange, and all so very good, surely we cannot but acknowledge God with wonder and thankfulness. II. Much more those creatures that are dignified with the powers of reason ought to employ them in praising God: Kings of the earth and all people, v. 11, 12 . 1. God is to be glorified in and for these, as in and for the inferior creatures, for their hearts are in the hand of the Lord and he makes what use he pleases of them. God is to be praised in the order and constitution of kingdoms, the pars imperans—the part that commands, and the pars subdita—the part that is subject: Kings of the earth and all people. It is by him that kings reign, and people are subject to them; the princes and judges of the earth have their wisdom and their commission from him, and we, to whom they are blessings, ought to bless God for them. God is to be praised also in the constitution of families, for he is the founder of them; and for all the comfort of relations, the comfort that parents and children, brothers and sisters, have in each other, God is to be praised. 2. God is to be glorified by these. Let all manner of persons praise God. (1.) Those of each rank, high and low. The praises of kings, and princes, and judges, are demanded; those on whom God has put honour must honour him with it, and the power they are entrusted with, and the figure they make in the world, put them in a capacity of bringing more glory to God and doing him more service than others. Yet the praises of the people are expected also, and God will graciously accept of them; Christ despised not the hosannas of the multitude. (2.) Those of each sex, young men and maidens, who are accustomed to make merry together; let them turn their mirth into this channel; let it be sacred, that it may be pure. (3.) Those of each age. Old men must still bring forth this fruit in old age, and not think that either the gravity or the infirmity of their age will excuse them from it; and children too must begin betimes to praise God; even out of the mouth of babes and sucklings this good work is perfected. A good reason is given ( v. 13 ) why all these should praise the name of the Lord, because his name alone is excellent and worthy to be praised; it is a name above every name, no name, no nature, but his, has in it all excellency. His glory is above both the earth and the heaven, and let all inhabitants both of earth and heaven praise him and yet acknowledge his name to be exalted far above all blessing and praise. III. Most of all his own people, who are dignified with peculiar privileges, must in a peculiar manner give glory to him, v. 14 . Observe, 1. The dignity God has put upon his people, even the children of Israel, typical of the honour reserved for all true believers, who are God's spiritual Israel. He exalts their horn, their brightness, their plenty, their power. The people of Israel were, in many respects, honoured above any other nation, for to them pertained the adoption, the glory, and the covenants, Rom. ix. 4 . It was their own honour that they were a people near unto God, his Segulla, his peculiar treasure; they were admitted into his courts, when a stranger that came nigh must be put to death. They had him nigh to them in all that which they called upon him for. This blessing has not come upon the Gentiles, through Christ, for those that were afar off are by his blood made nigh, Eph. ii. 13 . It is the greatest honour that can be put upon a man to be brought near to god, the nearer the better; and it will be best of all when nearest of all in the kingdom of glory. 2. The duty God expects from them in consideration of this. Let those whom God honours honour him: Praise you the Lord. Let him be the praise of all his saints, the object of their praise; for he is a praise to them. He is thy praise, and he is thy God, Deut. x. 21 . Some by the horn of his people understand David, as a type of Christ, whom God has exalted to be a prince and a Saviour, who is indeed the praise of all his saints and will be so for ever; for it is through him that they are a people near to God.

Above - Above all the glories which are in earth and in heaven.