Psalm 149:1
Hallelujah! Sing to the LORD a new song--His praise in the assembly of the godly.
Sermons
The Ever-Repeated Call for a New SongR. Tuck Psalm 149:1
The Voice of PraiseC. Short Psalm 149:1-5
Cumulative PraisePsalm 149:1-9
The Song of the SaintsD. Dickson.Psalm 149:1-9
A new song (as in Psalm 33:3; Psalm 96:1; Psalm 144:9) is the old song of praise, made new by newness of heart and newness of air. "New as expressive of all the new hopes and joys of a new era; a new spring of the nation; a new youth of the Church, bursting forth into a new life."

I. A NEW SONG IS WANTED BECAUSE THERE ARE ALWAYS NEW OCCASIONS. A song was sung by Israel, under the lead of Moses and Miriam, when the people were safely on the further shore of the Red Sea. It was well to keep that song in remembrance, and it was wisely repeated when the great deliverance was recalled. But there came occasions in the national history when that song was unsuitable, and a new song on the old lines had to be made. Illustrate by the song of Deborah; the songs of David on bringing up the ark; of Solomon on dedicating the temple; of the exiles on return from captivity; of the Maccabees on recovering the holy city; of Mary on receiving the visit of the angel. So in a single life there are recurring occasions when the heart is inspired to make a new song.

II. A NEW SONG MAY BE THE OLD SONG PUT IN A NEW FORM. Perhaps it would be true to say that there really is no new song; for man there can never be anything more than the oh! song put into a new form. For man's song is always a loving and grateful recognition of God's goodness. And yet how much importance attaches to the fact that the old song does get set in ever-varying forms! The old song would lose interest, would become formal; its old form would become too strait, unsuitable, repressive of feeling. The song of Moses will not always satisfy. It will need to have much more put into it, and then it will appear as the "song of Moses and the Lamb."

III. AN OLD SONG IS NEW WHEN A NEW SPIRIT IS PUT INTO IT. And that is the spirit of a man's individuality. Everything is new to me that is actually mine - a genuine expression of myself. It may be as old as the hills; it is new to me; it is the output of my feeling, the creation of my experience. It is like nothing else, for on it rests the stamp of my individuality. - R.T.







Mountains and all hills.
: — In Scripture mountains are used to set forth —

I. THE PLACE OF SPECIAL COMMUNION WITH GOD. The Bible often refers to mountains as if, in a special sense, they belonged to God. Actually all things are God's — valleys as well as hills, plains as well as mountains. But I believe you never meet with God speaking of these other things as He does of mountains. He doesn't say, "My valleys," "My rivers," but He does say, "My mountains." And when we stand and look at a mountain, with its top piercing the clouds, the thought may well come to us, If the valleys and plains have been given to man, God has reserved the mountains for Himself. If man is able to scale them he is unable to live upon them. And there are some whose summits can never be reached. Yes, if we want to banish little earth-born thoughts, and cares, and troubles, if we would exclude them by the entrance of greater thoughts, then climb the mountain, go to its summit if you can, and you are likely to come back another man. It is in accord with all this that our Saviour, when He wanted His three disciples to lose sight of earth while they beheld His heavenly glory, took them away to a mountain-top. And whenever He Himself wanted to leave the world behind Him, and to find a place where He could feel His Father to be very near, and have intimate communion with Him, "He went up into a mountain to pray."

II. GOD'S GREAT POWER. The old Hebrew teachers, when they wanted to show the people how strong the arm of Jehovah was, used, in effect, to point to the mountains, and say, "Let me tell you what Jehovah can do with them." Isaiah is rich in imagery of this sort. At one time the prophet wished to make the people feel the immense disparity between themselves and God, and he asks them the significant question, "Who hath weighed the mountains in scales?" When the prophet again wishes to tell us what mighty things God has done, and especially to call attention to the quiet, easy, noiseless way that God can bring about marvellous events, how splendidly he effects this by saying, "The mountains flowed down at Thy presence"! When Jeremiah wished vividly to picture to the people the terrible judgments which his prophetic eye could see that God was about to bring upon their land because they had been rebellious, among other things he says: "I beheld the mountains, and, lo! they trembled." When Nahum seeks to make the impenitent sinner sensible of the terrors of the Lord, even though He is slow to anger, he says, "The mountains quake at Him, the hills melt, and the earth is burned at His presence." And Habakkuk shows that Jehovah's power is not to be trifled with when, more than once he says, "The mountains saw Thee, and they trembled." Yes, these immovable hills tremble when they see God; and what, then, will impenitent sinners do — men who take no notice of what God has to say to them; who keep their thoughts bound down to earthly things, and never acknowledge God in any of His ways?

III. GREAT ANTIQUITY AND UNCHANGEABLENESS (Habakkuk 3:6; Psalm 90:2; Isaiah 54:10).

IV. SYMBOLS OF IMMENSE OBSTACLES AND DIFFICULTIES (Matthew 17:20; 1 Corinthians 13:2).

1. The pathway of every individual life has its obstacles. Not only do we pass through cloud and sunshine, and along rough places and smooth, but sometimes we have to confront obstacles which seem to be as much beyond our power to move aside as the high mountain would be. But take courage, friend! for if you can't remove it, if you can't get it out of your way in an instant — as most of us in our impatience would like to do with all our mountain-difficulties — yet by steady and persistent effort you may master the mountain and get the right side of it by and by.

2. But mountains are put, too, in Scripture as symbols of difficulties which lie in the way of Christ's conquest of the world. The Alps lay in the way of Hannibal and Napoleon when they were seeking to conquer Italy; and vaster mountains still seem to lie in the way of Christ's conquest of the world. The unwillingness of the people to listen to the message of reconciliation is a mighty mountain in the way of the victorious march of the Saviour; and even when they listen the unbelief and cold indifference of men stand out like a vast mountain with snowy summit and ice-bound sides. We might well believe that these difficulties would never be overcome if God had not said they should be. But God can make even these icy mountains shake and tremble and melt away. The thing that is impossible with men is possible with God. Out of these very mountains God can make a way. He can convert a Saul, the persecutor and unbeliever, into Paul, the persuasive preacher. And if we have faith we shall not only climb mountains by an incessant effort, but we shall be able to put some of them out of the way (Isaiah 40:4, 5).

(J. Clarke, B. A.)

Homiletic Review.
: — The majesty of the Creator is set forth anew in the recent classification of nature's vast work of what Warren Upham, of the United States Geological Survey, terms "mountain-building." Mr. Upham says that he finds six modes of mountain construction throughout the western hemisphere; namely: folded, arched, domed, tilted, erupted, and eroded. The Appalachian-Laurentian systems are specimens of the folded mountain range; parts of the Cordilleran belt in Western United States, of the arched construction; the Henry Mountains in southern Utah, of the domed; the Sierra Nevadas, of the tilted; the Andes range, of the erupted as seen in the traces of grand volcanic-action throughout the entire extent; and lastly, the remnants of vast areas once uplifted, specimens of the eroded mode of mountain architecture.

(Homiletic Review.)

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