| Barnes' Notes on the Bible Let them praise his name in the dance - Margin, with the pipe. The Hebrew word here - מחול mâchôl - is rendered dancing in Psalm 30:11; dance, as here, Psalm 150:4 (where also the margin has pipe); Jeremiah 31:13; Lamentations 5:15; dances, Jeremiah 31:4. It does not elsewhere occur. On the verb חול chûl, see Psalm 10:5, note; Psalm 51:5, note. Here it cannot be improper to regard it as referring to that measured tread, or solemn movement which sometimes constituted a part of worship: 2 Samuel 6:14. Such a movement cannot be proved to be wrong in worship; whether it is wise or expedient is a different matter. Customs in worship change as the customs of a people change; and that might be very proper in one stage of society, or in one period of the world, which, though not in itself wrong, might be very unadvisable in another. There was much in the Hebrew mode of worship which cannot be transferred to the forms of Christian worship without an obvious incongruity and disadvantage; and because a thing has been done, and is not in itself wrong, we should not infer that it should always be done, or that it would be always best. If people like the Shakers dance in worship, they have an undoubted right to do so, and it may be the most edifying mode of worship for them with their low notions of religion; let not others ridicule them; nor let others go to see them as they would any other "outr'e" performance from idle curiosity. Such absurdities might soon die away if they were not kept alive by the notice which they attract, and by the foolish curiosity of wiser people. There are some things which are more certain to come to an end by neglect than they could by sober argument; some things which live merely because they are ridiculed, and because they who practice them are exalted into conspicuity by their own folly, and by the idea that they are martyrs. Let them sing praises unto him with the timbrel and harp - On these instruments, see the notes at Isaiah 5:12; notes at Job 21:12; notes at Psalm 68:25; notes at Psalm 81:2.
Clarke's Commentary on the BibleLet 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.
Gill's Exposition of the Entire BibleLet them praise his name in the dance,.... In a chorus of saints, joining together in their expressions of joy, by words and gestures; an ancient practice that went along with singing praises, Exodus 15:20; or rather, "with the pipe" (k), as some render it; a musical instrument used in former times in the worship of God, in this part of it, praising his name, with those that follow; let them sing praises unto him with the timbrel and harp; the former of these was a vessel of brass, a drum or tabret, on which they beat, perhaps like one of our kettle drums; the other was a stringed instrument of music much used, and in playing on which David was very skilful: the music of these was typical of the spiritual melody made in the heart to the Lord in singing his praises, to which there are allusions in Gospel times; though the instruments themselves are now laid aside, being only suited to the church in her infant state, when under tutors and governors; see Psalm 68:25. (k) "cum tibia", Tigurine version, Junius & Tremellius, Piscator, Amama.
Geneva Study BibleLet them praise his name in the dance: let them sing praises unto him with the timbrel and harp.
King James Translators' Notesin...: or, with the pipe
Jamieson-Fausset-Brown Bible Commentary3. in the dance-(Ps 30:11). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined. sing praises-or, sing and play.
Matthew Henry's Concise Commentary149:1-5 New mercies continually demand new songs of praise, upon earth and in heaven. And the children of Zion have not only to bless the God who made them, but to rejoice in him, as having created them in Christ Jesus unto good works, and formed them saints as well as men. The Lord takes pleasure in his people; they should rejoice in Him. When the Lord has made sinners feel their wants and unworthiness, he will adorn them with the graces of his Spirit, and cause them to bear his image, and rejoice in his happiness for ever. Let his saints employ their waking hours upon their beds in songs of praise. Let them rejoice, even upon the bed of death, assured that they are going to eternal rest and glory.
Matthew Henry's Whole Bible CommentaryPSALM 149 The foregoing psalm was a hymn of praise to the Creator; this is a hymn of praise to the Redeemer. It is a psalm of triumph in the God of Israel, and over the enemies of Israel. Probably it was penned upon occasion of some victory which Israel was blessed and honoured with. Some conjecture that it was penned when David had taken the strong-hold of Zion, and settled his government there. But it looks further, to the kingdom of the Messiah, who, in the chariot of the everlasting gospel, goes forth conquering and to conquer. To him, and his graces and glories, we must have an eye, in singing this psalm, which proclaims, I. Abundance of joy to all the people of God (v. 1-5). II. Abundance of terror to the proudest of their enemies (v. 6-9). Verses 1-5 We have here, I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church (v. 2), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb. 12:22. The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him (v. 3), singing aloud (v. 5), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early (Ex. 15:20), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Jdg. 21:21. 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. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly (v. 1), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. 119:62. When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God. II. The cause given to God's Israel for praise. Consider, 1. God's doings for them. They have reason to rejoice inn God, to devote themselves to his honour and employ themselves in his service; for it is he that made them. He gave us our being as men, and we have reason to praise him for that, for it is a noble and excellent being. He gave Israel their being as a people, as a church, made them what they were, so very different from other nations. Let that people therefore praise him, for he formed them for himself, on purpose that they might show forth his praise, Isa. 43:21. Let Israel rejoice in his Makers (so it is in the original); for God said, Let us make man; and in this, some think, is the mystery of the Trinity. 2. God's dominion over them. This follows upon the former: if he made them, he is their King; he that gave being no doubt may give law; and this ought to be the matter of our joy and praise that we are under the conduct and protection of such a wise and powerful King. Rejoice greatly, O daughter of Zion! for behold thy king comes, the king Messiah, whom God has set upon his holy hill of Zion; let all the children of Zion be joyful in him, and go forth to meet him with their hosannas, Zec. 9:9. 3. God's delight in them. he is a king that rules by love, and therefore to be praised; for the Lord takes pleasure in his people, in their services, in their prosperity, in communion with them, and in the communications of his favour to them. He that is infinitely happy in the enjoyment of himself, and to whose felicity no accession can be made, yet graciously condescends to take pleasure in his people, Ps. 147:11. 4. God's designs concerning them. Besides the present complacency he has in them, he has prepared for their future glory: He will beautify the meek, the humble, and lowly, and contrite in heart, that tremble at his word and submit to it, that are patient under their afflictions and show all meekness towards all men. These men vilify and asperse, but God will justify them, and wipe off their reproach; nay, he will beautify them; they shall appear not only clear, but comely, before all the world, with the comeliness that he puts upon them. He will beautify them with salvation, with temporal salvations (when God works remarkable deliverances for his people those that had been among the pots become as the wings of a dove covered with silver, Ps. 68:13), but especially with eternal salvation. The righteous shall be beautified in that day when they shine forth as the sun. In the hopes of this, let them now, in the darkest day, sing a new song. |
