Let the high praises of God be in their mouth, and a twoedged sword in their hand;

Let the high praises of God be in their mouth, And a two-edged sword in their hand;

The high praise of God shall be in their mouth: and two-edged swords in their hands:

The exaltation of God is in their throat, And a two-edged sword in their hand.

Let the high praises of God be in their mouth - Margin, as in Hebrew, in their throat. Literally, "Praises of God in their throat; and a sword of two edges in their hand." That is, In the very work of executing the purposes of God on his enemies, there should be the feeling and the language of praise. Their hearts should be full of confidence in God; they should feel that they are engaged in his service; and while they defend themselves, or inflict punishment on the enemies of God, they should chant His praise. The idea is, that even in the work of war they might feel that they were engaged in the service of God, and that the passions usual in war should be subdued and kept under by the consciousness that they are mere instruments in the hand of God to accomplish His purposes. Perhaps the Hebrew word rendered "high praises" - רוממה rômemâh - may imply more than mere praise. It may embrace anything that is lofty and exalted, and may mean here that they would have the consciousness that they were engaged in high and lofty aims; that they were carrying out the great designs of God; that they were executing purposes more momentous than their own could be - even the eternal purposes of the Most High. This would give an importance, a dignity, an elevation to their conduct which could spring from no other source.
And a two-edged sword in their hand - literally, a sword of edges; that is, a sword with an edge on both sides of the blade. Roman swords were often made in this manner. They were made for piercing as well as for striking. See the notes at Hebrews 4:12.

Let the high praises of God - Let them sing songs the most sublime, with the loudest noise consistent with harmony.
And a two-edged sword in their hand - Perhaps there is an allusion here to the manner in which the Jews were obliged to labor in rebuilding the walls of Jerusalem: "Every one with one of his hands wrought in the work, and with the other hand held a weapon," Nehemiah 4:17.
The two-edged sword, in Hebrew, is פיפיות pipiyoth, "mouth mouths."

Let the high praises of God be in their mouth,.... Or "throats" (m); loudly declared by them. The word "praises" is not in the text, and so may be read, "the high things of God" (n); or, "the heights of God", as the Septuagint: and these are the perfections of God; as his omniscience, which is knowledge too high for a creature to attain unto, and even to conceive of; his omnipotence, for high is his right hand; his omnipresence, this is higher than heaven, deeper than hell, its measure is longer than the earth, and broader than the sea; his love, grace, and mercy, which are in the heavens; and his truth and faithfulness, which reach to the clouds; his eternity, immutability, and other attributes; all which should be often talked of and celebrated: also the high acts and works of God, those more inward and secret; as the thoughts of his heart, which are higher than ours, as the heavens than the earth; the everlasting love of God, which has an height not to be reached; the eternal choice of persons to grace and glory, before all time; the covenant of grace, which exceeds the mountains for height, as well as duration; and the glorious scheme of our peace, reconciliation, and redemption, contrived in the divine mind, and formed in Christ from everlasting: and others more outward, open, and manifest; as the works of creation and providence; of redemption by Christ; the operations of the Spirit, and the powerful success of the Gospel among Jews and Gentiles. The Vulgate Latin version and others render it, "the exaltations of God" (o); Father, Son, and Spirit: Jehovah the Father should be exalted in the mouths of his saints, for his love to them, choice of them, covenant with them, the mission of his Son on their account, and the regeneration of them according to his abundant mercy; and Jehovah the Son should be exalted by them with their mouths and lips, as well as in their hearts, in his person, by honouring him as they do the Father, in his offices, kingly, priestly, and prophetic; and the Holy Spirit should be exalted, by ascribing the work of grace to him, the beginning, carrying on, and finishing of it;
and a twoedged sword in their hand; which is no other than the word of God, Ephesians 6:17; one of its edges is the law, which sharply reproves and menaces for sin, threatening with curses, condemnation, and death; and which, in the Spirit's hand, cuts deep into the hearts of men, lays open the corruption of their nature, and the swarms of sin which are in them; it causes pain and grief, working wrath in the conscience; it wounds and kills, and is therefore called the letter that kills, 2-Corinthians 3:6. The other edge is the Gospel, which cuts in pieces the best of men; all their works of righteousness, which it removes from their justification and salvation; and all their wisdom, holiness, freewill power, and creature abilities; and it cuts down the worst in man, his sinful as well as his righteous self; it teaches him to deny ungodliness and worldly lusts; it is useful to refute errors, and defend truth: and it is an instrument, and only a passive instrument, used by the Lord, as his power unto salvation; it is a sword, but only effectual as it is the sword of the Spirit; it is a part of the weapons of our warfare, and it is mighty, but only through God; it can do nothing of itself, but as it is in the hand of another; and it should be in the hands of all the saints in common, as well as in the hands of Gospel ministers, to withstand error, maintain truth, and repel the temptations of Satan. The Targum is,
"the praises of God in their throats, and as twoedged swords in their hands;''
making the praises of God and the twoedged swords to be the same: and so Jarchi and R. Jeshuah in Aben Ezra interpret them.
(m) "in gutture eorum", V. L. Pagninus, Montanus, Piscator, &c. (n) , Sept. "celsitudines", Schmidt. (o) "Exaltationes Dei", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so Ainsworth.

Some of God's servants of old were appointed to execute vengeance according to his word. They did not do it from personal revenge or earthly politics, but in obedience to God's command. And the honour intended for all the saints of God, consists in their triumphs over the enemies of their salvation. Christ never intended his gospel should be spread by fire and sword, or his righteousness by the wrath of man. But let the high praises of God be in our mouths, while we wield the sword of the word of God, with the shield of faith, in warfare with the world, the flesh, and the devil. The saints shall be more than conquerors over the enemies of their souls, through the blood of the Lamb and the word of his testimony. The completing of this will be in the judgement of the great day. Then shall the judgement be executed. Behold Jesus, and his gospel church, chiefly in her millennial state. He and his people rejoice in each other; by their prayers and efforts they work with him, while he goes forth in the chariots of salvation, conquering sinners by grace, or in chariots of vengeance, to destroy his enemies.

high praises--or, "deeds." They shall go forth as religious warriors, as once religious laborers (Nehemiah 4:17).

The glance is here directed to the future. The people of the present have again, in their God, attained to a lofty self-consciousness, the consciousness of their destiny, viz., to subjugate the whole world of nations to the God of Israel. In the presence of the re-exaltation which they have experienced their throat is full of words and songs exalting Jahve (רוממות, plural of רומם, or, according to another reading, רומם, Psalm 56:1-13 :17), and as servants of this God, the rightful Lord of all the heathen (Psalm 82:8), they hold in their hand a many-mouthed, i.e., many edged sword (vid., supra, p. 580), in order to take the field on behalf of the true religion, as the Maccabees actually did, not long after: ταῖς μὲν χερσὶν ἀγωνιζόμενοι ταῖς δὲ καρδίαις πρὸς τὸν Θεόν εὐχόμενοι (2 Macc. 15:27). The meaning of Psalm 149:9 becomes a different one, according as we take this line as co-ordinate or subordinate to what goes before. Subordinated, it would imply the execution of a penal jurisdiction over those whom they carried away, and כּתוּב would refer to prescriptive facts such as are recorded in Numbers 31:8; 1-Samuel 15:32. (Hitzig). But it would become the religious lyric poet least of all to entertain such an unconditional prospect of the execution of the conquered worldly rulers. There is just as little ground for thinking of the judgment of extermination pronounced upon the nations of Canaan, which was pronounced upon them for an especial reason. If Psalm 149:9 is taken as co-ordinate, the "written judgment" (Recht) consists in the complete carrying out of the subjugation; and this is commended by the perfectly valid parallel, Isaiah 45:14. The poet, however, in connection with the expression "written," has neither this nor that passage of Scripture in his mind, but the testimony of the Law and of prophecy in general, that all kingdoms shall become God's and His Christ's. Subjugation (and certainly not without bloodshed) is the scriptural משׁפּט for the execution of which Jahve makes use of His own nation. Because the God who thus vindicates Himself is Israel's God, this subjugation of the world is הדר, splendour and glory, to all who are in love devoted to Him. The glorifying of Jahve is also the glorifying of Israel.