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fetters and shackles of iron (149:8) for their insistence on breaking chains and shackles (2:3), instead of
“celebrating his rule with trembling (2:11b).”

The Hallel psalms carry summary information about the Messiah King. He “sets prisoners free, gives sight
to the blind, and lifts up those who are bowed down (146:7c, 8ab).” This one “heals the brokenhearted
and binds up their wounds (147:3).” “He has raised up for his people a horn (148:14).” He has given them
a new song (149:1). Some of these words of encouragement are also found in Isaiah 61:1-2 and quoted
at the beginning of the ministry of Jesus by him in the temple at Nazareth (Luke 4:18-19). They are words
of assurance to John the Baptist in prison wondering if Jesus is truly the Messiah (Matt. 11:5; Luke 7:22).
The NT writers identified these activities with how God works in the world, especially through the
Messiah.

The imagery of a horn lifted high (148:14) is often associated with power but also speaks of the horn of
anointing (1 Sam. 2:10) associated with King David (Ps. 132:17). The image finds fulfillment in the birth of
Jesus (Luke 1:69). “Just as the strength of the animal is concentrated in its horn, so all the delivering
power granted to the family of David for the advantage of the people will be concentrated in the
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Messiah.”

The “new song” of Psalm 149:1 is a curious phrase. It is used six times in Psalms (33:3; 40:3; 96:1; 98:1;
144:9). Three of these include the idea of blessing from God (33:12; 40:4; 144:15). Isaiah 42:10 speaks of
a “new song” immediately after describing the work of the Messiah (42:6-7). “It is because God’s Servant
will make God’s salvation available to the whole earth that the prophet is caught up in a whirlwind of joy
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and praise and calls on earth’s inhabitants to join him.” Revelation envisions two groups singing a
“new song” and focusing on the Lamb. The first group says, “You are worthy to take the scroll and to
open its seals, because you were slain, and with your blood you purchased for God persons from every
tribe and language and people and nation (Rev. 5:9).”

Perhaps the “new song” is not a creative expression for a whole succession of acts of God. Spurgeon
suggests that “novelty goes well with heartiness… Our new songs should be devised in Jehovah’s honour;
indeed, all our newest thoughts should run towards him. 143 Perhaps we should make sure to emphasize
Christ. Perhaps we should write a new verse for the same song proclaiming the worth of the Messiah.
Let everything that has breath praise Yahweh the Messiah King. “When the Spirit of God works within us
to promote worship, the one result that must surely come is that those so worshiping by the Spirit will
give great glory to Christ Jesus their Lord…We must recognize even now that all worship to the Son,
while Spirit-inspired and Spirit-wrought, is always meant also to reverberate yet further to the glory and
majesty of the Father.”
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Songs and music that carry the words can move us emotionally. The Hallel psalms make a plea for
intelligent singing. They purposely focus on Yahweh and his Christ. While other psalms speak volumes
about human emotions with respect to God in all aspects of life, the Hallel psalms push such aside and

141 F. L. Godet, Commentary on Luke (Grand Rapids: Zondervan, nd), 111.
142 John N. Oswalt, The Book of Isaiah: Chapters 40-66 (Grand Rapids: William B. Eerdmans, 1998), 123.
143 C. H. Spurgeon, The Treasury of David. 453.
144 Bruce Ware, Father, Son, & Holy Spirit (Wheaton: Crossway, 2005), 154, 155.
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