Psalms 149:6

Let the high praises of God be in their mouth, and a two edged sword in their hand. It seems they are not always on their beds, but are ready for deeds of prowess. When called to fight, the meek are very hard to overcome; they are just as steady in conflict as they are steadfast in patience. Besides, their way of fighting is of an extraordinary sort, for they sing to God but keep their swords in their hands. They can do two things at a time: if they do not wield the trowel and the sword, at least they sing and strike. In this Israel was not an example, but a type: we will not copy the chosen people in making literal war, but we will fulfil the emblem by carrying on spiritual war. We praise God and contend with our corruptions; we sing joyfully and war earnestly with evil of every kind. Our weapons are not carnal, but they are mighty, and wound with both back and edge. The word of God is all edge; whichever way we turn it, it strikes deadly blows at falsehood and wickedness. If we do not praise we shall grow sad in our conflict; and if we do not fight we shall become presumptuous in our song. The verse indicates a happy blending of the chorister and the crusader. Note how each thing in the believer is emphatic: if he sings, it is high praises, and praises deep down in his throat, as the original hath it; and if he fights, it is with the sword, and the sword is two edged. The living God imparts vigorous life to those who trust him. They are not of a neutral tint: men both hear them and feel them. Quiet is their spirit, but in that very quietude abides the thunder of an irresistible force. When godly men give battle to the powers of evil each conflict is high praise unto the God of goodness. Even the tumult of our holy war is a part of the music of our lives.

I THINK I have read that, once, when the seraphic Samuel Rutherford was preaching, he came, before long, to speak on the high praises of the Lord Jesus Christ. That was a theme upon which he was at home, and when he reached that point, and had spoken a little upon it, the Duke of Argyle, who was in the congregation, cried out, "Now you are on the right strain, man; hold on to that!" I thought that, this morning, we, also, struck the right key.

I THINK I have read that, once, when the seraphic Samuel Rutherford was preaching, he came, before long, to speak on the high praises of the Lord Jesus Christ. That was a theme upon which he was at home, and when he reached that point, and had spoken a little upon it, the Duke of Argyle, who was in the congregation, cried out, "Now you are on the right strain, man; hold on to that!" I thought that, this morning, we, also, struck the right key. [See sermon #1968, Volume 38—Jubilee Joy—Or, Believers Joyful in Their King] We were trying to extol our God, our King, and to magnify His holy name and something seemed to say to me, "Hold on to that strain! Let us have the same note, again, tonight, and let us continue to laud and praise and magnify the name of the Most High." So, without further preface, I remark, first, that our text contains some reasons for praise. We had a great many this morning, but here are some more—"For the Lord takes pleasure in His people: He will beautify the meek with salvation." Then our text gives special phases of praise. It shows us how, in a peculiar manner, we may praise the Lord—"Let the saints be joyful in glory: let them sing aloud upon their beds. Let the high praises of God be in their mouths and a two-edged sword in their hands." There is plenty of sea room for a preacher here, but as we have not much time, we will make for the nearest port and our words shall be as few as possible. I. First, here are SOME REASONS FOR PRAISE. The first of these reasons is the delight of God in His people—"The Lord takes pleasure in His people." Therefore let us praise Him! It is delightful that God takes pleasure in us who are His people. We feel that this is a great stoop of condescending Grace.

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.”

Let the high praises of God be in their mouth - Margin, as in Hebrew, in their throat. Literally, “Praises of God in their throat; and a sword of two edges in their hand.” That is, In the very work of executing the purposes of God on his enemies, there should be the feeling and the language of praise. Their hearts should be full of confidence in God; they should feel that they are engaged in his service; and while they defend themselves, or inflict punishment on the enemies of God, they should chant His praise. The idea is, that even in the work of war they might feel that they were engaged in the service of God, and that the passions usual in war should be subdued and kept under by the consciousness that they are mere instruments in the hand of God to accomplish His purposes. Perhaps the Hebrew word rendered “high praises” - רוממה rômemâh - may imply more than mere praise. It may embrace anything that is lofty and exalted, and may mean here that they would have the consciousness that they were engaged in high and lofty aims; that they were carrying out the great designs of God; that they were executing purposes more momentous than their own could be - even the eternal purposes of the Most High. This would give an importance, a dignity, an elevation to their conduct which could spring from no other source. And a two-edged sword in their hand - literally, a sword of edges; that is, a sword with an edge on both sides of the blade. Roman swords were often made in this manner. They were made for piercing as well as for striking. See the notes at Heb 4:12.