Psalms · Chapter 136

Verse 1. O give thanks unto the Lord: for he is good] This sentiment often occurs: the goodness of the Divine nature, both as a ground of confidence and of thanksgiving.

For his mercy endureth for ever] These words, which are the burden of every verse, wdsj לעולם yk ki leolam chasdo, might be translated: “For his tender mercy is to the coming age:” meaning, probably, if the Psalm be prophetic, that peculiar display of his compassion, the redemption of the world by the Lord Jesus. These very words were prescribed by David as an acknowledgment, to be used continually in the Divine worship, see 1 Chronicles 16:41: also by Solomon, 2 Chronicles 7:3, 6, and observed by Jehoshaphat, 2 Chronicles 20:21; all acknowledging that, however rich in mercy God was to them, the most extensive displays of his goodness were reserved for the age to come; see 1 Peter 1:10-12: “Of which salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you,—unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that preached the Gospel unto you by the power of the Holy Ghost sent down from heaven,” &c.

Verse 1. O give thanks unto the Lord; for he is good — “We are called upon to praise Jehovah, first for his own essential attributes; then for the exertion of those attributes in his works. The attributes here mentioned are those of goodness and power; the one renders him willing, and the other able, to save: and what can we desire more, but that he should continue to be so! Of this likewise we are assured, by contemplating the unchangeableness of his nature. His disposition altereth not, and his kingdom none can take from him; his mercy endureth for ever.” — Horne.

Verse 1. For his mercy endureth for ever. Hebrews wdsj µlw[l yk Ki le-ôlam chasdo. The Hebrew word ôlam, as in Psalm 90:2, from everlasting to everlasting thou art God, when applied either to God, or to his attributes, cannot he understood of a limited existence. The primate Newcome, in support of Arianism, has strangely attempted to do this in his notes on Micah 5:2.

1. A common and favourite form of praise. Psalm 118:1. For his mercy endureth for ever—A popular refrain, probably given by the congregation. See above in introduction.

2, 3. God of gods… Lord of lords—Quoted from Deuteronomy 10:17. Compare “King of kings and Lord of lords,” Revelation 19:16. It is the highest ascription of absolute supremacy to the true God, the title “God” denoting his absolute power, and “Lord” his sovereign dominion. The plural form, “gods, lords,” (Hebrew, eloheem, adoneem,) whether applied to idols or human rulers, comprehends all that the nations conceived of power and government, in heaven and earth, over which is enthroned God the supreme. As his goodness is declared verse 1, so here his majesty, following the order of Psalm 135:3, 5, 6. In his government they harmonize. The call to give praise thrice, verses 1-3, is emphatic, but not an occult intimation of the holy Trinity, as some have supposed.

V. 2. The God of gods-Who is infinitely superior to all that are called gods, whether angels, or princes, or idols.

Verse 2. The God of gods] האדנים yndal ladonai haadonim. As adonai signifies director, &c., it may apply here, not to idols, for God is not their god; but to the priests and spiritual rulers; as Lord of lords may apply to kings and magistrates, &c. He is God and ruler over all the rulers of the earth, whether in things sacred or civil.

Verses 2, 3. O give thanks unto the God of gods — Who is infinitely superior to all that are called gods, whether angels, or princes, or idols: the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered; unto the Lord of lords — The Sovereign of all sovereigns; or. as the word ynda, adoni, imports, the supporter of all supports, the stay, basis, or foundation of all creatures.

Verses 2, 3. O give thanks unto the God of gods — Who is infinitely superior to all that are called gods, whether angels, or princes, or idols: the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered; unto the Lord of lords — The Sovereign of all sovereigns; or. as the word ynda, adoni, imports, the supporter of all supports, the stay, basis, or foundation of all creatures.

Verse 4. Who alone doeth great wonders] MIRACLES. No power but that which is almighty can work miracles, twalpn niphlaoth, the inversion, or suspension, or destruction of the laws of nature.

Verse 4. Who alone doeth great wonders — He, and none else; or he, without the help of any other person, or thing: whereas no other being can do any thing alone, or without his help. “All the works of God are wonderful, and speak him alone to have been their author. The established course of the world is, in reality, no less admirable than are those extraordinary interpositions of omnipotence whereby it hath been sometimes interrupted and suspended; though the latter, on account of their novelty, are apt to affect us more than the former does, which is ever before our eyes, and therefore less regarded by us.”

4. Doeth great wonders—See Psalm 72:18; 135:6. The superior works of God declare him supreme. The phraseology shows that his works are above both comprehension and description.

Verse 5. By wisdom made the heavens] In the contrivance of the celestial bodies, in their relations, connexions, influences on each other, revolutions, &c., the wisdom of God particularly appears.

Verses 5, 6. To him that by wisdom — Namely, by eminent and admirable wisdom, far exceeding the capacity of all creatures, whether human or angelical; made the heavens, that stretched out the earth — “The heavens above, and the earth beneath, declare the wisdom of their great Maker, and proclaim aloud, to an intelligent ear, the divinity of the hand that formed them. The heavens display the love of God to man; the earth teaches the duty of man to God. Heaven is glorious and gracious, earth verdant and fruitful. The bright and ample circumference of heaven, the variegated surface of the earth, and the profusion of good things that distinguish the seasons, contaminated as they all have been by man’s transgression, even now yield a prospect which annihilates all human grandeur. What idea, then, are we to frame of those new heavens and earth from which sin and corruption are excluded, and where righteousness hath fixed her eternal throne.” — Horne.

Verse 6. Stretched out the earth above the waters] Or, upon the waters. This seems to refer to a central abyss of waters, the existence of which has not been yet disproved.

Verses 5, 6. To him that by wisdom — Namely, by eminent and admirable wisdom, far exceeding the capacity of all creatures, whether human or angelical; made the heavens, that stretched out the earth — “The heavens above, and the earth beneath, declare the wisdom of their great Maker, and proclaim aloud, to an intelligent ear, the divinity of the hand that formed them. The heavens display the love of God to man; the earth teaches the duty of man to God. Heaven is glorious and gracious, earth verdant and fruitful. The bright and ample circumference of heaven, the variegated surface of the earth, and the profusion of good things that distinguish the seasons, contaminated as they all have been by man’s transgression, even now yield a prospect which annihilates all human grandeur. What idea, then, are we to frame of those new heavens and earth from which sin and corruption are excluded, and where righteousness hath fixed her eternal throne.” — Horne.

6. Stretched out the earth above the waters—Another instance wherein external nature is described, not scientifically, but popularly, as it appears to the senses. So the scriptures speak of the sun’s rising and going down; and so philosophers themselves still speak, despite the philosophical absurdity of the expression. Verses 6-9 follow the record of Genesis 1:8.

Verse 7. Great lights] See the notes on the parallel passages in Genesis, &c.

Verses 7-9. To him that made great lights, &c. — Great luminaries, placed in the firmament of heaven, to shed their light and influences upon the earth: see notes on Genesis 1:14-16. “Light is the life and soul of the universe, the noblest emblem of the power and glory of God, who, even in the night season, leaves not himself without witness, but gives us some portion of that light reflected, which by day we behold flowing from its great fountain in the heart of heaven.”

Verses 7-9. To him that made great lights, &c. — Great luminaries, placed in the firmament of heaven, to shed their light and influences upon the earth: see notes on Genesis 1:14-16. “Light is the life and soul of the universe, the noblest emblem of the power and glory of God, who, even in the night season, leaves not himself without witness, but gives us some portion of that light reflected, which by day we behold flowing from its great fountain in the heart of heaven.”

Verses 7-9. To him that made great lights, &c. — Great luminaries, placed in the firmament of heaven, to shed their light and influences upon the earth: see notes on Genesis 1:14-16. “Light is the life and soul of the universe, the noblest emblem of the power and glory of God, who, even in the night season, leaves not himself without witness, but gives us some portion of that light reflected, which by day we behold flowing from its great fountain in the heart of heaven.”

Verse 10. Smote Egypt in their first-born] This was one of the heaviest of strokes: a great part of the rising generation was cut off; few but old persons and children left remaining.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verse 13. Divided the Red Sea into parts] Some of the Jews have imagined that God made twelve paths through the Red Sea, that each tribe might have a distinct passage. Many of the fathers were of the same opinion; but is this very likely?

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

Ver. 13. Which divided the red sea into parts. The elder rabbins say here, that their fathers passed through the sea in twelve divisions. The English reading cannot be correct, though copied from the Latin.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

10-15 are a rehearsal of the exodus from Egypt. Compare verse 10 and Psalm 135:8. See, also, notes on Psalm 78:105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea. Same word Nehemiah 5:13, and Psalm 109:23.

Verse 16. Which led his people through the wilderness] It was an astonishing miracle of God to support so many hundreds of thousands of people in a wilderness totally deprived of all necessaries for the life of man, and that for the space of forty years.

Verses 10-16. To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, rpnw, et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them.

16. See Exodus 13:18; Deuteronomy 8:15. Leading the people in the desert was as great a miracle as the exodus or the overthrow of the kings.

17-21. On these verses see notes on Psalm 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua.

17-21. On these verses see notes on Psalm 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua.

17-21. On these verses see notes on Psalm 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua.

17-21. On these verses see notes on Psalm 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua.

17-21. On these verses see notes on Psalm 135:10-12. It is possible, as some have hinted, that Sihon and Og, with their powerful kingdoms, are here specially alluded to, because these rich trans-Jordanic regions were, at this date, lost to the Jewish territory, and, with Samaria and Galilee on the west, were never fully restored until after the captivity. But faith in their restoration the exiles sought to cherish and strengthen by the rehearsal of their ancient conquest by Moses and Joshua.

V. 22. Israel-He speaks of all that people as of one man, because they were united together in one body in the worship of God.

Verses 22-25. A heritage unto Israel his servant — He speaks of all that people as of one man, because they were united together in one body, in the worship of one and the same God. Thus God calleth them all his firstborn, Exodus 4:22. Who giveth food to all flesh — To all living creatures. For which God deserves great praises, which the palmist, by his example, teacheth us to render for them, because those who are most concerned either cannot or do not perform this duty. Observe, reader, “the same bounty, which in the natural world provides proper nutriment for every creature, hath also provided for the spirits of all flesh the bread of eternal life. In either sense, Jehovah openeth his hand and filleth all things living with plenteousness. Be therefore his praise as universal and lasting as his mercy.”

Verse 23. Who remembered us in our low estate] He has done much for our forefathers; and he has done much for us, in delivering us, when we had no helper, from our long captivity in Babylon.

Verses 22-25. A heritage unto Israel his servant — He speaks of all that people as of one man, because they were united together in one body, in the worship of one and the same God. Thus God calleth them all his firstborn, Exodus 4:22. Who giveth food to all flesh — To all living creatures. For which God deserves great praises, which the palmist, by his example, teacheth us to render for them, because those who are most concerned either cannot or do not perform this duty. Observe, reader, “the same bounty, which in the natural world provides proper nutriment for every creature, hath also provided for the spirits of all flesh the bread of eternal life. In either sense, Jehovah openeth his hand and filleth all things living with plenteousness. Be therefore his praise as universal and lasting as his mercy.”

23. The remainder of the psalm recites their recent history. Our low estate—An evident allusion to their Babylonian exile; as is also redeemed us from our enemies, verse 24.

Verses 22-25. A heritage unto Israel his servant — He speaks of all that people as of one man, because they were united together in one body, in the worship of one and the same God. Thus God calleth them all his firstborn, Exodus 4:22. Who giveth food to all flesh — To all living creatures. For which God deserves great praises, which the palmist, by his example, teacheth us to render for them, because those who are most concerned either cannot or do not perform this duty. Observe, reader, “the same bounty, which in the natural world provides proper nutriment for every creature, hath also provided for the spirits of all flesh the bread of eternal life. In either sense, Jehovah openeth his hand and filleth all things living with plenteousness. Be therefore his praise as universal and lasting as his mercy.”

V. 25. Food-To all living creatures. For which God deserves great praises, which the psalmist teaches us to render to God for them, because those who are most concerned, either cannot, or do not perform this duty.

Verse 25. Giveth food to all flesh] By whose universal providence every intellectual and animal being is supported and preserved. The appointing every living thing food, and that sort of food which is suited to its nature, (and the nature and habits of animals are endlessly diversified,) is an overwhelming proof of the wondrous providence, wisdom, and goodness of God.

The Vulgate, Arabic, and Anglo-Saxon, add a twenty-seventh verse, by repeating here Psalm 136:3 very unnecessarily.

Verses 22-25. A heritage unto Israel his servant — He speaks of all that people as of one man, because they were united together in one body, in the worship of one and the same God. Thus God calleth them all his firstborn, Exodus 4:22. Who giveth food to all flesh — To all living creatures. For which God deserves great praises, which the palmist, by his example, teacheth us to render for them, because those who are most concerned either cannot or do not perform this duty. Observe, reader, “the same bounty, which in the natural world provides proper nutriment for every creature, hath also provided for the spirits of all flesh the bread of eternal life. In either sense, Jehovah openeth his hand and filleth all things living with plenteousness. Be therefore his praise as universal and lasting as his mercy.”

25. Food—Naturally this thought comes to them in the pressure and want of their newly restored condition and imperfectly cultivated fields and vineyards.