Psalm 149 verses 7-9

There are three possible layers of interpretation of the closing verses of Psalm 149.  First, this is a promise of ultimate victory against the powers and principalities against whom we wage spiritual war in our own lives.  Secondly, we execute justice when we convert others, turning them away from the path of evil.  Finally, they can be read as a reference to the role of the saints in the final judgment. 

7	V	Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis.
	NV	ad faciendam vindictam in nationibus, castigationes in populis,
	JH	ad faciendam uindictam in gentibus, increpationes in populis;
		τοῦ ποιῆσαι ἐκδίκησιν ἐν τοῖς ἔθνεσιν ἐλεγμοὺς ἐν τοῖς λαοῖς

vindicta, ae,  vengeance, punishment; cause, right.

natio, onis, nation, people; in pi., the gentiles; a generation.

increpatio, onis, a chiding, rebuke;  punishment, chastisement

DR	To execute vengeance upon the nations, chastisements among the people:
Brenton	to execute vengeance on the nations, and punishments among the peoples
MD	They take vengeance on the heathen, inflict chastisement on the nations
Cover	to be avenged of the heathen, and to rebuke the people
Grail	to deal out vengeance to the nations and punishment on all the peoples;

St Augustine sees this verse as a call to action:

"And lest you should think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goes on and explains, upbraidings among the peoples. What is upbraidings? Reproof. Let the sword twice sharpened go forth from you, delay not. Say to your friend, if yet you have one left to whom to say it, What kind of man are you, who hast abandoned Him by whom you were made, and worshippest what He made? Better is the Workman, than that which He works. When he begins to blush, when he begins to feel compunction, you have made a wound with your sword, it has reached the heart, he is about to die, that he may live.

But it also has an eschatological connotation, as Cassiodorus explains:

So the blessed ones will assume this power and pass judgment in company with the Lord; as Scripture says: You shall sit on twelve seats, judging the twelve tribes of Israel? For note what follows: To execute vengeance upon the nations, chastisements among the people. This truly takes place when they shall judge in company with the Lord.

   

8	V	Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.
	NV	ad alligandos reges eorum in compedibus et nobiles eorum in manicis ferreis,
	JH	ut alhgent reges eorum catenis, et inclitos eorum compedibus ferreis
		τοῦ δῆσαι τοὺς βασιλεῖς αὐτῶν ἐν πέδαις καὶ τοὺς ἐνδόξους αὐτῶν ἐν χειροπέδαις σιδηραῖς

alligo, avi, atum, are  to bind or make fast, to fetter;  to bind up as a wound.

compes, pedis,  a fetter or shackle for the feet.

nobilis, e, noble, high-born, of noble birth, of distinguished or illustrious ancestors;  

manica, ae, a handcuff, manacle.

ferreus, a, um  iron, made of iron

DR	To bind their kings with fetters, and their nobles with manacles of iron.
Brenton	to bind their kings with fetters, and their nobles with manacles of iron
MD	They lay their kings in chains, and their princes in iron fetters.
Cover	to bind their kings in chains, and their nobles with links of iron
Grail	to bind their kings in chains and their nobles in fetters of iron;

Some commentators see a link between this second last psalm of the psalter, and the second (Psalm 2): just as they attempted to bind Christ and is saints, they too will in turn be bound.  Bellarmine comments, for example:

Having said that "the two-edged swords" represent the judiciary power entrusted to the saints on the last day, it will not appear strange they should use such power "to execute vengeance," and "to bind kings in fetters," for such power includes the one as well as the other, and both will be fully exercised on the last day, when, in union with Christ, they will pass sentence on the Antiochuses, the Herods, the Neros, the Diocletians, and the other infidel princes, and will say, "Having bound their hands and feet, cast them into the exte­rior darkness."

9	V	Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.
	NV	ad faciendum in eis iudicium conscriptum.Gloria haec est omnibus sanctis eius.
	JH	ut faciant in eis iudicium scriptum : decor est omnium sanctorum eius.
		τοῦ ποιῆσαι ἐν αὐτοῖς κρίμα ἔγγραπτον δόξα αὕτη ἐστὶν πᾶσι τοῖς ὁσίοις αὐτοῦ

judicium, i, n.  judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.

conscriptus, a, um, written.

DR	To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.
Brenton	to execute on them the judgment written: this honour have all his saints.
Cover	that they may be avenged of them, as it is written, Such honour have all his saints.
Grail	to carry out the sentence pre-ordained: this honor is for all his faithful.

This verse alludes to the idea that God's decrees are as if written in a book (the book of life), also seen in Job 13:26 and Is 65:6 for example.  Chrysostom gives it a less literal meaning:

To execute on them a verdict written (v.9): what is a verdict written. Obvious, manifest, not capable of being consigned to oblivion. God's doings are like that, you see, protracted to all time in the greatness of the achievements and the extraordinary character of the wonder-working. So the victory will be so great and the tro­phy so wonderful as to be clear to all, as obvious as if written on a column and never erased. 

Similarly, he brings the message of the psalm back to our own spiritual lives, and the spiritual warfare waged with the aid of grace: 

This glory is for all his holy ones: which glory? Conquering - or, rather, not simply conquering, but conquering in such a manner, through God's assistance, through grace from on high. Now, ob­serve how he makes mention of the holy ones, stimulating them to give attention to their life and virtue. In my view, however, by glory he refers not only to the victory, but also to the praise, the songs, the hymns, teaching us by every means that by singing praise to God they confer on themselves great glory and present themselves in a creditable light, thanks to the grace and lovingkindness of our Lord Jesus Christ, to whom be the glory and the power, for ages of ages. Amen.

Psalm 149

Vulgate	Douay-Rheims
Alleluja.
Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.	Sing to the Lord a new canticle: let his praise be in the church of the saints.
2  Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.	2 Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
3  Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.	3 Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
4  Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.	4 For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
5  Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.	5 The saints shall rejoice in glory: they shall be joyful in their beds.
6  Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.	6 The high praises of God shall be in their mouth: and two-edged swords in their hands:
7  Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis	7 To execute vengeance upon the nations, chastisements among the people:
8  Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.	To bind their kings with fetters, and their nobles with manacles of iron.
9  Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.	9 To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.

The next psalm in this series on the repeated psalms of the Office is Psalm 150.

Psalm 149: verses 4-6

Verses 4 to 7 of Psalm 149 explain the context for the 'new song' of the Church.

4	V	Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.
	NV	quia beneplacitum est Domino in populo suo, et honorabit mansuetos in salute.
	JH	Quia complacet sibi Dominus in populo suo ; exaltabit mansuetos in lesu.
		ὅτι εὐδοκεῖ κύριος ἐν λαῷ αὐτοῦ καὶ ὑψώσει πραεῖς ἐν σωτηρίᾳ

beneplacitus, a, um well-pleasing, agreeable, acceptable

populus, i, people; the chosen people. 

exalto, avi, atum, are  to exalt, i.e., to elevate in rank, power, dignity, or the like; to dignify

mansuetus, a, um  meek, mild, humble

salus, utis, the act of helping, saving; victory, temporal salvation; help, deliverance, safety, salvation.

DR	For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
Brenton	For the Lord takes pleasure in his people; and will exalt the meek with salvation.
MD	For the Lord delighteth in His people, He crowneth the humble with triumph
Cover	For the Lord hath pleasure in his people, and helpeth the meek-hearted.
Grail	For the Lord takes delight in his people. He crowns the poor with salvation.

Bellarmine explains why we should praise God, thanking him for our membership of the Church:

The reason for singing this new canticle is because the Lord hath been well pleased with his people, that is to say, loved them from eternity, from his own pure kindness, which good will of God is the foundation and primary source of all our blessings; for predestination, vocation, justification, glorifica­tion, all are owing to God's having been "well pleased with his people;" and, touching on this, the Lord himself said, "Fear not, little flock; for it hath pleased your Father to give you a king­dom." This good pleasure of God is frequently alluded to by St. Paul, and it justly forms the subject of the new canticle; "and he will exalt the meek unto salvation;" God not only resolved in his mind to deal thus kindly with his people, but he will carry it into immediate effect, because "he will exalt the meek unto salva­tion," he will exalt to the highest degree possible, to eternal hap­piness, his meek and humble people, as being true members of him who said, "I am meek and humble of heart."

  

5	V	Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.
	NV	Iubilent sancti in gloria, laetentur in cubilibus suis.
	JH	Exultabunt sancti in gloria : laudabunt in cubilibus suis.
		καυχήσονται ὅσιοι ἐν δόξῃ καὶ ἀγαλλιάσονται ἐπὶ τῶν κοιτῶν αὐτῶν

exsulto, avi, atum, are  to spring, leap, or jump up; to exult, to rejoice exceedingly

gloria, ae,  glory, honor, majesty

cubile, is, n. a bed, couch; a den, lair.

DR	The saints shall rejoice in glory: they shall be joyful in their beds.
Brenton	The saints shall rejoice in glory; and shall exult on their beds
Knox	In triumph let thy faithful servants rejoice, rejoice and take their rest.
Cover	Let the saints be joyful with glory; let them rejoice in their beds.
Grail	Let the faithful rejoice in their glory, shout for joy and take their rest.

There are two key words here that need to be explained.  First 'glory': what they are rejoicing in here is the glorified Christ, which we too will share in our own resurrection.  St Augustine distinguishes this from the false glory of this world, represented for us today in the culture of 'celebrity':

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....

The second key word here is beds.  St Augustine suggests that it means in the privacy of our hearts:

The saints shall exult in glory, they shall rejoice in their beds: not in theatres, or amphitheatres, or circuses, or follies, or market places, but in their chambers. What is, in their chambers? In their hearts. Hear the Apostle Paul exulting in his closet: For this is our glory, the testimony of our conscience. 2 Corinthians 1:12 

There is though, perhaps another key allusion here, as St Jerome points out, for the exultation of the saints here is of those living in a state of grace.  It perhaps stands in contrast to the bed of the penitent depicted in Psalm 6 as lying in a bed drenched with tears.

6	V	Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.
		αἱ ὑψώσεις τοῦ θεοῦ ἐν τῷ λάρυγγι αὐτῶν καὶ ῥομφαῖαι δίστομοι ἐν ταῖς χερσὶν αὐτῶν

For the two-edged sword see:  Neh 4:10; 2 Macc 15:27;

Heb 4:12 For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.

Rev 1: 16 - in his right hand he held seven stars, from his mouth issued a sharp two-edged sword, and his face was like the sun shining in full strength.

Rev 2:12 - "And to the angel of the church in Per'gamum write: `The words of him who has the sharp two-edged sword.

exsultatio, onis,  joy, rejoicing, exultation, praise

guttur, is, n., the throat

gladius, ii, m., a sword.

anceps, cipitis  two edged.

manus, us, hand

DR	The high praises of God shall be in their mouth: and two-edged swords in their hands:
Brenton	The high praises of God shall be in their throat, and two-edged swords in their hands
Cover	Let the praises of God be in their mouth, and a two-edged sword in their hands
Grail	Let the praise of God be on their lips and a two-edged sword in their hand,

This verse sets out the dual mission of the Christian: on the one praising God, on the other working to advance his kingdom in the world by spreading the Gospel.  The Fathers interpret the two-edged sword, in the light of Hebrews 4, as meaning Scripture.  Cassiodorus for example explains that:

...Earlier he said that the saints rejoice in their beds; now he says that the Lord's rejoicings are set in their throats, the sense being that they never cease to praise whether in thought or in tongue Him from whom they obtain eternal gifts. He also moves on to explain the power that they wield, with the words: And two-edged swords in their hands. The two-edged sword is the word of the Lord Saviour, of which Christ Himself says in the gospel: I have come not to send peace to the earth, but a sword? It is two-edged because it contains the two Testaments. First it separated Jews from Gentiles; subse­quently it segregated and cut off only the Christians from the entice­ments of the whole world. There is one sword, but two ways of cutting which He grants to the chosen peoples at various selected moments of time.

Vulgate	Douay-Rheims
Alleluja.
Cantáte Dómino cánticum novum: * laus ejus in ecclésia sanctórum.	Sing to the Lord a new canticle: let his praise be in the church of the saints.
2  Lætétur Israël in eo, qui fecit eum: * et fílii Sion exsúltent in rege suo.	2 Let Israel rejoice in him that made him: and let the children of Sion be joyful in their king.
3  Laudent nomen ejus in choro: * in tympano, et psaltério psallant ei.	3 Let them praise his name in choir: let them sing to him with the timbrel and the psaltery.
4  Quia beneplácitum est Dómino in pópulo suo: * et exaltábit mansuétos in salútem.	4 For the Lord is well pleased with his people: and he will exalt the meek unto salvation.
5  Exsultábunt sancti in glória: * lætabúntur in cubílibus suis.	5 The saints shall rejoice in glory: they shall be joyful in their beds.
6  Exaltatiónes Dei in gútture eórum: * et gládii ancípites in mánibus eórum.	6 The high praises of God shall be in their mouth: and two-edged swords in their hands:
7  Ad faciéndam vindíctam in natiónibus: * increpatiónes in pópulis	7 To execute vengeance upon the nations, chastisements among the people:
8  Ad alligándos reges eórum in compédibus: * et nóbiles eórum in mánicis férreis.	To bind their kings with fetters, and their nobles with manacles of iron.
9  Ut fáciant in eis judícium conscríptum: * glória hæc est ómnibus sanctis ejus.	9 To execute upon them the judgment that is written: this glory is to all his saints. Alleluia.

And for the final set of notes on this psalm, continue on here.