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Psalms 149:5

in Psalms 149

Let the saints exult in glory; let them shout for joy upon their beds.

BSB

The same verse in ASV and KJV ▾

ASV

Let the saints exult in glory: Let them sing for joy upon their beds.

KJV

Let the saints be joyful in glory: let them sing aloud upon their beds.

This verse in Psalms 149

Commentary

13 notes on this verse

A commentator

Jerome

Homily 59, on Psalm 149 · Written before 420.

The saints shall exult in glory. In what glory? "Arise, my glory; arise, psaltery and lyre: I will arise at dawn." In glory. "For the Spirit was not yet given, because Jesus was not yet glorified" — that is, he had not yet been crucified. Scripture says this, The Spirit was not yet given, because Jesus had not been glorified, that is, he had not been crucified. The saints shall exult in glory. Why do I say all this? Because it is said, The saints shall exult in glory.

This site's exposition

the LORD takes pleasure in His people

on Psalms 149:4-5

His people are the LORD's pleasure, and the afflicted are the ones He adorns with salvation. The Hebrew word there is anav, the needy and the lowly. John Gill reads the glory of verse 5 as the glory put on them now, the saints shouting for joy upon their beds.

This site's exposition

shout for joy upon their beds

The beds have been read two ways. Albert Barnes hears songs in the meditations of the night, alone with God, and compares Job 35:10 and Acts 16:25. Adam Clarke takes the beds as the couches where guests reclined at a feast, so the praise rises at the banquet.

The record, by era

The Church Fathers1 voice

A commentator

Augustine of Hippo

Exposition on Psalm 149 · Written before 430.

proposed

"The saints shall exult in glory" [Psalm 149:5]. I would say somewhat important about the glory of the saints. For there is no one who loves not glory. But the glory of fools, popular glory as it is called, has snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the powers not only of their patrimony, but of their minds too. They scorn the poor, because the people shouts not that the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty....Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make you blush: Christ is never conquered; He has conquered the devil, He has conquered for you, and to you, and in you; such a conqueror as this you choose not to clothe. Wherefore? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.

The Medieval Church1 voice

A commentator

Gregory the Dialogist

MORALS ON THE BOOK OF JOB 8:24.41 · Written before 604.

proposed

Hence it is said by the Psalmist of the just, "The Saints shall be joyful in glory, they shall rejoice upon their beds"; in that when they flee the mischiefs from things without, they exult in safety within the recesses of their hearts. But the joy of the heart will then be complete, when the fight of the flesh shall have ceased without. For so long as the flesh allures, because as it were the wall of our house is shaken, even the very bed is disturbed.

The Puritans and the Awakening2 voices

Let the saints be joyful in glory,.... In the glory put upon them now, being beautified with salvation; in the righteousness of Christ on them, and the grace of Christ in them, which makes them all glorious within; and in the glory they expect to have hereafter, both upon their bodies and souls, and in the hope of that, Rom 5:

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding.

The Nineteenth Century1 voice

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 7 (1885)

proposed

Let the saints be joyful in glory. God has honoured them, and put a rare glory upon them; therefore let them exult therein. Shall those to whom God is their glory be cast down and troubled? Nay, let their joy proclaim their honourable estate. Let them sing aloud upon their beds. Their exultation should express itself in shouts and songs, for it is not a feeling of which they have any need to be ashamed. That which is so fully justified by fact, may well be loudly proclaimed.
5 more voices on this verse

The Nineteenth Century5 voices

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 7 (1885)

proposed

Let the saints be joyful in glory. God has honoured them, and put a rare glory upon them; therefore let them exult therein. Shall those to whom God is their glory be cast down and troubled? Nay, let their joy proclaim their honourable estate. Let them sing aloud upon their beds. Their exultation should express itself in shouts and songs, for it is not a feeling of which they have any need to be ashamed. That which is so fully justified by fact, may well be loudly proclaimed. Even in their quietest retreats let them burst into song; when no one hears them, let them sing aloud unto God. If confined by sickness let them joy in God. In the night watches let them not lie awake and weep, but like nightingales let them charm the midnight hours. Their shouts are not now for the battlefield, but for the places of their rest: they can peacefully lie down and yet enjoy the victory with which the Lord has beautified them. Without fighting, faith wins and sings the victory. What a blessing to have our beds made into thrones, and our retirements turned into triumphs!
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.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

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.
Let the saints be joyful in glory - In the glory of their condition; in the favor of God; in the honor which he bestows upon them. Let them rejoice in this; let them shout and triumph over this. Other men rejoice in honor; in wealth; in houses, lands, parks, libraries, works of art: let the saints rejoice in the glory of being the friends of God; in the hope of heaven. Compare Psa 84:11. Let them sing aloud upon their beds - Compare Job 35:10, note; Act 16:25, note; Psa 34:1, note. The idea is, that in the meditations of the night, when darkness is around them, when alone with God, they may find occasion for exultation and praise. Their hearts may be full of joy, and alone they may give expression to their joy in songs of praise.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

Lofty praises of God in their throats and they will be for them a double-edged sword.
Rashi: France, 1040–1105 · Rashi on Psalms 149:6:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 7 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

6 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • יַעְלְז֣וּlet them exult

    ya'lezuH5937 →16 times

  • חֲסִידִ֣יםfaithful [people]

    chasidimH2623 →33 times

  • בְּכָב֑וֹדin honor

    bekhavodH3519 →200 times

  • יְ֝רַנְּנ֗וּlet them sing for joy

    yeranenuH7442 →54 times

  • עַל־on

    ʾal-H5921 →5755 times

  • מִשְׁכְּבוֹתָֽם׃beds their

    mishkevotamH4904 →46 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    1 Peter 1:8

    Though you have not seen Him, you love Him; and though you do not see Him now, you believe in Him and rejoice with an inexpressible and glorious joy,

    it leads to

    • John 20:29

      Jesus said to him, “Because you have seen Me, you have believed; blessed are those who have not seen and yet have believed.”

    • 2 Corinthians 5:7

      For we walk by faith, not by sight.

    • Romans 15:13

      Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit.

    • Hebrews 11:1

      Now faith is the assurance of what we hope for and the certainty of what we do not see.

    • John 16:22

      So also you have sorrow now, but I will see you again and your hearts will rejoice, and no one will take away your joy.

  • Through

    Psalms 42:8

    The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life.

    it leads to

    • Psalms 16:7

      I will bless the LORD who counsels me; even at night my conscience instructs me.

    • Psalms 63:6

      When I remember You on my bed, I think of You through the watches of the night.

  • Through

    Psalms 145:10

    All You have made will give You thanks, O LORD, and Your saints will bless You.

    it leads to

    • Psalms 19:1

      The heavens declare the glory of God; the skies proclaim the work of His hands.

Where this verse is studied

On this page

Studies1

About Psalms

The Hunters in the Snow. Pieter Brueghel the Elder, 1565. Wikimedia Commons. Public domain.
The Hunters in the Snow. Pieter Brueghel the Elder, 1565. Wikimedia Commons. Public domain.
This page draws on 12 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 149; Charles Spurgeon, The Treasury of David, Vol. 7; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2421: “Hallelujah! Hallelujah!” (lightly modernized text, CCEL edition); Gregory the Dialogist, MORALS ON THE BOOK OF JOB 8:24.41; Jerome, Homily 59, on Psalm 149; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.