Text -- Psalms 136:2-26 (NET)

136:2 Give thanks to the God of gods, for his loyal love endures. 136:3 Give thanks to the Lord of lords, for his loyal love endures, 136:4 to the one who performs magnificent, amazing deeds all by himself, for his loyal love endures, 136:5 to the one who used wisdom to make the heavens, for his loyal love endures, 136:6 to the one who spread out the earth over the water, for his loyal love endures, 136:7 to the one who made the great lights, for his loyal love endures, 136:8 the sun to rule by day, for his loyal love endures, 136:9 the moon and stars to rule by night, for his loyal love endures, 136:10 to the one who struck down the firstborn of Egypt, for his loyal love endures, 136:11 and led Israel out from their midst, for his loyal love endures, 136:12 with a strong hand and an outstretched arm, for his loyal love endures, 136:13 to the one who divided the Red Sea in two, for his loyal love endures, 136:14 and led Israel through its midst, for his loyal love endures, 136:15 and tossed Pharaoh and his army into the Red Sea, for his loyal love endures, 136:16 to the one who led his people through the wilderness, for his loyal love endures, 136:17 to the one who struck down great kings, for his loyal love endures, 136:18 and killed powerful kings, for his loyal love endures, 136:19 Sihon, king of the Amorites, for his loyal love endures, 136:20 Og, king of Bashan, for his loyal love endures, 136:21 and gave their land as an inheritance, for his loyal love endures, 136:22 as an inheritance to Israel his servant, for his loyal love endures, 136:23 to the one who remembered us when we were down, for his loyal love endures, 136:24 and snatched us away from our enemies, for his loyal love endures, 136:25 to the one who gives food to all living things, for his loyal love endures. 136:26 Give thanks to the God of heaven, for his loyal love endures!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 136:2

Who is infinitely superior to all that are called gods, whether angels, or princes, or idols.

Wesley: Psa 136:22

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

Wesley: Psa 136:25

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.

JFB: Psa 136:1-3

The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of Psa 106:1; Psa 118:1-4, and was perhaps used as the Amen by the people, in worship (compare 1Ch 16:36; Psa 105:45). (Psa. 136:1-26)

The divine titles denote supremacy.

JFB: Psa 136:4

Excluding all help.

JFB: Psa 136:5-6

Or, "in wisdom" (Psa 104:24).

JFB: Psa 136:5-6

Literally, "maker of."

JFB: Psa 136:5-6

Or, "higher than the waters" (Psa 24:2).

JFB: Psa 136:12

Compare similar expressions (Exo 3:20; Deu 4:34, &c.).

JFB: Psa 136:15

Literally, "shook off," as in Exo 14:27, as a contemptuous rejection of a reptile.

JFB: Psa 136:23

Or, "for us" (Psa 132:1).

JFB: Psa 136:23

That is, captivity.

JFB: Psa 136:24

Or, literally, "snatched us"--alluding to the sudden deliverance effected by the overthrow of Babylon.

JFB: Psa 136:25

To the special favors to His people is added the record of God's goodness to all His creatures (compare Mat 6:30).

JFB: Psa 136:26

Occurs but once (Jon 1:9) before the captivity. It is used by the later writers as specially distinguishing God from idols.

Clarke: Psa 136:2

The God of gods - לאדני האדנים ladonai haadonim . As adonai signifies director, etc., 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, etc. He is God and ruler over all the rulers of the earth, whether in things sacred or civil.

Clarke: Psa 136:4

Who alone doeth great wonders - Miracles. No power but that which is almighty can work miracles, נפלאות niphlaoth , the inversion, or suspension, or destruction of the laws of nature.

Clarke: Psa 136:5

By wisdom made the heavens - In the contrivance of the celestial bodies, in their relations, connexions, influences on each other, revolutions, etc., the wisdom of God particularly appears.

Clarke: Psa 136:6

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.

Clarke: Psa 136:7

Great lights - See the notes on the parallel passages in Gen 1:1, etc.

Clarke: Psa 136:10

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.

Clarke: Psa 136:13

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?

Clarke: Psa 136:16

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.

Clarke: Psa 136:23

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.

Clarke: Psa 136:25

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 Psa 136:3 very unnecessarily

Calvin: Psa 136:4

4.Who alone hath done great wonders Under this term he comprehends all God’s works from the least to the greatest, that he may awaken our admiration of them, for notwithstanding the signal marks of inconceivably great wisdom and divine power of God which are inscribed upon them we are apt through thoughtlessness to undervalue them. He declares that whatever is worthy of admiration is exclusively made and done by God, to teach us that we cannot transfer the smallest portion of the praise due to him without awful sacrilege, there being no vestige of divinity in the whole range of heaven and earth with which it is lawful to compare or equal him. He then proceeds to praise the wisdom of God, as particularly displayed in the skill with which the heavens are framed, giving evidence in a surprising degree of the fine discrimination with which they are adorned. ¹⁷³ Next he comes to speak of the earth, that he may lead us to form a proper estimate of this great and memorable work of God, stretching forth as it does a bare and dry superficies above the waters. As these elements are of a spherical form, the waters, if not kept within their limits, would naturally cover the earth, were it not that God has seen fit to secure a place of habitation for the human family. This philosophers themselves are forced to admit as one of their principles and maxims. ¹⁷⁴ The earth’s expanded surface, and the vacant space uncovered with water, has been justly considered therefore one of the great wonders of God. And it is ascribed to his mercy, because his only reason for displacing the waters from their proper seat was that regard which he had in his infinite goodness for the interests of man.

Calvin: Psa 136:7

7.Who made the great lights, etc. — Moses calls the sun and moon the two great lights, and there is little doubt that the Psalmist here borrows the same phraseology. What is immediately added about the stars, is, as it were, accessory to the others. It is true, that the other planets are larger than the moon, but it is stated as second in order on account of its visible effects. The Holy Spirit had no intention to teach astronomy; and, in proposing instruction meant to be common to the simplest and most uneducated persons, he made use by Moses and the other Prophets of popular language, that none might shelter himself under the pretext of obscurity, as we will see men sometimes very readily pretended an incapacity to understand, when anything deep or recondite is submitted to their notice. Accordingly, as Saturn though bigger than the moon is not so to the eye owing to his greater distance, the Holy Spirit would rather speak childishly than unintelligibly to the humble and unlearned. The same remark may be made upon what the Psalmist adds regarding God’s having assigned the sun and moon their respective parts, making the one to rule the day, and the other to rule the night, by which we are not to understand that they exercise any government, but that the administrative power of God is very manifest in this distribution. The sun in illuminating the earth through the day, and the, moon and stars by night, may be said to yield a reverential homage to God.

Calvin: Psa 136:10

10.Who smote the Egyptians in, their first-born Some read with their first-born, but the other rendering reads better. As we do not mean to sermonize upon the passage, it is unnecessary to detain the reader here with many words, as nothing is mentioned but what has been treated elsewhere. Only we may notice that the Egyptians are well said to have been smitten in their first-born, because they continued in their outrageous obstinacy under the other plagues, though occasionally terrified by them, but were broken and subdued by this last plague, and submitted. As it was not intended to recount all the wonders successively done in Egypt, the whole is summed up in one word when it is said, that he led his people forth from the midst of it with a mighty and a stretched out arm. For pressed down as they were on every side, it was only by a wonderful display of divine power that they could effect an escape. The figure of an outstretched arm is appropriate, for we stretch out the arm when any great effort is required; so that this implies that God put forth an extraordinary and not a common or slight display of his power in redeeming his people. ¹⁷⁵

Calvin: Psa 136:13

13.Who divided the Red Sea I have already (Psa 106:7) spoken of the word סוף , suph, and have not therefore hesitated to render it the Red Sea The Psalmist speaks of divisions in the plural number, which has led some Jewish authors to conjecture that there must have been more passages than one — an instance of their solemn trifling in firings of which they know nothing, and of their method of corrupting the Scriptures entirely with their vain fancies. ‘We may well laugh at such fooleries, yet we are to hold them at the same time in detestation; for there can be no doubt that the Rabbinical writers were led to this by the devil, as an artful way of discrediting the Scriptures. Moses plainly and explicitly asserts that the heaps of waters stood up on both sides, from which we infer that the space between was one and undivided. ¹⁷⁶ But as the people passed through in troops, and not one by one, the pathway being so broad as to admit of their passing freely men and women, with their families and cattle, the Psalmist very properly mentions divisions, with a reference to the people who passed through, this circumstance not a little enhancing the mercy of God, that they saw large depths or channels dried up, so that they had no difficulty in advancing in troops abreast. Another circumstance which confirmed or enhanced the mercy shown, was, that Pharaoh was shortly afterwards drowned; for the very different issue proved that it could not be owing to any hidden cause of a merely natural kind, that some should have perished, while others passed over with entire safety. The distinction made afforded a conspicuous display of God’s mercy in saving his people. Much is included in the single expression that God was the leader of his people through the wilderness. It was only by a succession of miracles of various kinds that they could have been preserved for forty years in a parched wilderness, where they were destitute of all the means of subsistence. So that we are to comprehend, under what is here stated, the various proofs of divine goodness and power which are mentioned by Moses as having been vouchsafed, in feeding his people with bread from heaven — in making water to flow from the rock — in protecting them under the cloud from the heat of the sun — giving them a sign of his presence in the pillar of fire — preserving their raiment entire — shielding them and their little ones in their exile wanderings under tents of leaves, ¹⁷⁷ with innumerable other instances of mercy which must occur to the reader.

Calvin: Psa 136:23

23.Who remembered us in our humiliation The six verses taken from the previous Psalm I pass over without observation; and I shall only touch very briefly upon the others, which do not need lengthened consideration. We may just observe that the Psalmist represents every age as affording’ displays of the same goodness as had been shown to their fathers, since God had never failed to help his people by a continued succession of deliverances. It was a more notable proof of his mercy to interpose for the nation at a time when it was nearly overwhelmed by calamities, than to preserve it in its entire state and under a more even course of affairs, there being something in the emergency to awaken attention and arrest the view. Besides, in all the deliverances which God grants his people, there is an accompanying remission of their sins. In the close he speaks of the paternal providence of God as extending not only to all mankind, but to every living creature, suggesting that we have no reason to feel surprise at his sustaining the character of a kind and provident father to his own people, when he condescends to care for the cattle, and the asses of the field, and the crow, and the sparrow. Men are much better than brute beasts, and there is a great difference between some men and others, though not in merit, yet as regards the privilege of the divine adoption, and the Psalmist is to be considered as reasoning from the less to the greater, and enhancing the incomparably superior mercy which God shows to his own children.

TSK: Psa 136:2

the God : Psa 82:1, Psa 97:7, Psa 97:9; Exo 18:11; Deu 10:17; Jos 22:22; 2Ch 2:5; Dan 2:47

TSK: Psa 136:3

the Lord : 1Ti 6:15; Rev 17:14, Rev 19:16

TSK: Psa 136:4

who alone : Psa 72:18, Psa 86:10; Exo 15:11; Job 5:9; Rev 15:3

TSK: Psa 136:5

In the contrivance of the celestial bodies - in their specific gravities, relations, connections, influences on each other, revolutions, etc.; and in the wonderful adaptation of the atmosphere for the purposes of refracting the light, forming rain, dew, snow, etc., are exhibited the most astonishing displays of the Divine wisdom.

Psa 33:6, Psa 104:24; Gen 1:1; Pro 3:19, Pro 3:20, Pro 8:22-29; Jer 51:15

TSK: Psa 136:6

Psa 24:2, Psa 104:2, Psa 104:3; Gen 1:9; Job 26:7, Job 37:18; Isa 40:22, Isa 44:24; Jer 10:12; Zec 12:1; 2Pe 3:5-7

TSK: Psa 136:7

Psa 74:16, Psa 74:17, Psa 104:19; Gen 1:14-19; Deu 4:19

TSK: Psa 136:8

The sun : Psa 148:3; Jer 31:35; Mat 5:45

to rule : Heb. for the rulings

TSK: Psa 136:9

The moon and stars : The sun is the monarch of day, the state of light; the moon of the night, the state of darkness. The rays of the sun falling on the atmosphere, are refracted and diffused over the whole of the hemisphere of the earth immediately under his orb; while those rays of that vast luminary which, because of the earth’ s smallness in comparison with the sun, are diffused on all sides beyond the earth, falling on the opaque disc of the moon, are reflected back on the lower hemisphere, or the part of the earth opposite the sun. But the reflected light being 50,000 times less in intensity than that of the sun, there is a sufficient distinction between day and night, though each is ruled and determined by one of these two great lights. Psa 8:3, Psa 89:36, Psa 89:37; Job 31:26

TSK: Psa 136:10

Psa 78:51, Psa 105:36, Psa 135:8; Exo 11:5, Exo 11:6, Exo 12:12, Exo 12:29; Heb 11:28

TSK: Psa 136:11

brought out : Psa 78:52, Psa 105:37; Exo 12:51, Exo 13:3, Exo 13:17; 1Sa 12:6-8

TSK: Psa 136:12

Exo 6:6, Exo 13:14, Exo 15:6; Deu 11:2-4; Isa 51:9, Isa 51:10; Jer 32:21; Act 7:36

TSK: Psa 136:13

Psa 66:5, Psa 66:6, Psa 74:13, Psa 78:13, Psa 106:9-11; Exo 14:21, Exo 14:22, Exo 14:29; Isa 63:12, Isa 63:13; Heb 11:29

TSK: Psa 136:14

pass through : Psa 78:13, Psa 106:9; Exo 14:22

TSK: Psa 136:15

But overthrew : Heb. But shaked off, Psa 78:53, Psa 135:9; Exo 14:27, Exo 14:28, Exo 15:4, Exo 15:5, Exo 15:10, Exo 15:11; Neh 9:10, Neh 9:11

for his mercy : Psa 65:5, Psa 79:6-9, Psa 143:12; Exo 15:12, Exo 15:13; Luk 1:71-74

TSK: Psa 136:16

Psa 77:20; Exo 13:18, Exo 15:22; Num 9:17-22; Deu 8:2, Deu 8:15; Neh 9:12, Neh 9:19; Isa 49:10, Isa 63:11-14

TSK: Psa 136:17

Psa 135:10, Psa 135:11; Josh. 12:1-24

TSK: Psa 136:19

Num 21:21, Num 21:23; Deu 2:30-36, Deu 29:7

TSK: Psa 136:20

Num 21:33; Deut. 3:1-29

TSK: Psa 136:21

Psa 44:2, Psa 44:3, Psa 78:55, Psa 105:44, Psa 135:12; Num 32:33-42; Deu 3:12-17; Jos 12:1-7; Josh. 13:1-21:45; Neh 9:22-24

TSK: Psa 136:22

Psa 47:4

TSK: Psa 136:23

remembered : Psa 102:17, Psa 106:43-45; Gen 8:1; Deu 32:36; Isa 63:9; Eze 16:3-13; Luk 1:48, Luk 1:52

in our low estate : Psa 72:12-14, Psa 113:7, Psa 116:6, Psa 142:6; 1Sa 2:7, 1Sa 2:8

TSK: Psa 136:24

Exo 15:13; Deu 15:15; Pro 23:10, Pro 23:11; Isa 63:9; Luk 1:68-74; Tit 2:14

TSK: Psa 136:25

who giveth food : Psa 104:27, Psa 145:15, Psa 147:9

TSK: Psa 136:26

the God of heaven : Psa 136:1-3, Psa 115:3, Psa 123:1; Jon 1:9; Rev 11:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 136:2

O give thanks unto the God of gods - See Deu 10:17. The supreme God; the God superior to all that is called God, or that is adored by the nations of the earth; above all to whom the name God is ever applied.

For his mercy... - The ground of praise here is, that it is a characteristic of the supreme God that he is a merciful Being; that there is blended in his character eternal mercy with infinite power. Mere power might fill us with dread; power mingled with mercy, and able to carry out the purposes of mercy, must lay the foundation for praise.

Barnes: Psa 136:3

O give thanks to the Lord of lords - The Lord or Ruler of all in authority - all kings, princes, rulers. He is supreme over all. This is an attribute of Divinity; yet this is ascribed to the Lord Jesus, thus proving that he is divine. See the notes at Rev 19:16.

For his mercy ... - The ground of praise here, as in the previous verse, is, that this God - the Supreme Ruler over all the potentates and magistrates of earth - is a merciful Being. He is kind and benignant toward those rulers, and through them to mankind.

Barnes: Psa 136:4

To him who alone doeth great wonders - Miracles; marvelous things; things which spring from his direct and absolute power; things lying beyond the range of natural laws. See the notes at Psa 72:18.

For his mercy ... - For all these mighty wonders are performed in carrying out purposes of mercy. So the wonders which were done in Egypt were for the deliverance of an oppressed people; so the miracles performed by the Saviour and his apostles were to remove disease and pain, and to establish a religion of mercy; so the divine interpositions among the nations are to assert the principles of righteousness, to secure the reign of order and love, and to promote the welfare of mankind.

Barnes: Psa 136:5

To him that by wisdom made the heavens - Made them in so wise a manner; where so much wisdom was manifested. See Pro 3:19; Pro 8:24-31.

For his mercy ... - The making of the heavens was a manifestation of mercy and goodness as furnishing an abode for unfallen and holy beings; as a dwelling-place for redeemed sinners when they shall be removed there from the earth; and as, by their order, their beauty, their harmony, and their happy influences, tending to promote the happiness of man on earth.

Barnes: Psa 136:6

To him that stretched out the earth above the waters - Gen 1:1, Gen 1:9; see the notes at Psa 24:2.

For his mercy ... - As an illustration of his benignity and kindness in preparing an abode for man, and for other creatures in the world. Whatever there is of life or happiness, on the continents and islands, has resulted from that act of God when "he made the dry land appear."

Barnes: Psa 136:7

To him that made great lights - Gen 1:14. The sun and the moon are here particularly referred to.

For his mercy ... - As manifested in all that has followed from the creation and diffusion of light - (all the beauty in the universe as seen; all the life, beauty, and vigor in the vegetable and animal world; all that there is of life and happiness in the universe - for there could be neither if darkness reigned everywhere); light, the emblem of happiness; the source of joy; the producer, in a great measure, of the beauties of the universe, and the revealer of those beauties everywhere. How can a man think of light and not praise its Author?

Barnes: Psa 136:8

The sun to rule by day - Gen 1:16. Margin, as in Hebrew, for the ruling of the day. That is, to control, as it were, the day; to determine its length - its beginning - its ending - to make it what it is.

For his mercy ... - By all the blessings of day as distinguished from night and darkness - by all that the sun in his daily course does to diffuse life, joy, peace, comfort, happiness on the earth - by all that are warmed by its beams, cheered by its light, guided in labor, guarded from dangers - do we derive an argument for the mercy of God; by all this there is laid a foundation for his praise.

Barnes: Psa 136:9

The moon and stars to rule by night - Gen 1:16.

For his mercy ... - As a proof also of his benignity and mercy. By all the beauty of the moon and stars in their course through the heavens - by all that there is in the harmony and order of their movements - by all that there is to make night less hideous and fearful - by all that there is to reveal a countless number of worlds whose existence could not have been discovered but for the night - by all that there is to guide the mariner on the ocean, enabling him to determine his position and to mark his course when on the deep - and therefore by all the blessings of navigation and commerce, binding the different parts of the world together, by all that there is in the "North-star,"fixed and true in guiding those who flee from bondage - by all these and kindred things without number, do we see the benignity, the goodness, the mercy of God, in forming the moon and stars "to rule by night."

Barnes: Psa 136:10

To him that smote Egypt in their first-born - Exo 12:29. That is, he struck them down, or destroyed them, by his own direct power.

For his mercy ... - It was in mercy to his people. It was the means of their deliverance from bondage, for the Egyptians would not otherwise have suffered them to depart. By all the results of their deliverance both to themselves and to mankind, the act was seen to be an act of mercy to the world. It was better for mankind that the Hebrews should be delivered even at this sacrifice than it would have been that they should not be brought into the promised land.

Barnes: Psa 136:11

And brought Israel out from among them - From the land of Egypt. By all the wonders manifested in their deliverance, and in conducting them out of the land so that they should escape from their pursuers.

For his mercy ... - His mercy in this respect was to be measured by all that there was of power in conducting them forth in safety, and by the results of it.

Barnes: Psa 136:12

With a strong hand - A powerful hand; as by a hand that could grasp and subdue all that opposed.

And with a stretched-out arm - As if the arm were stretched out to strike with the utmost force, or to exert its utmost power. See Exo 6:6; Deu 4:34; Deu 5:15; Deu 7:19; Deu 26:8; Jer 32:21.

For his mercy ... - The exertion of his power in delivering his people was the expression of a mercy, the consequences of which are to endure forever, for the results of that deliverance will never cease in the history of the world; will never cease in heaven.

Barnes: Psa 136:13

To him which divided the Red sea into parts - More literally, "Parted it into parts;"made parts of that which before was unbroken and a whole. It was actually divided into two parts, so that the Hebrews passed between them: Exo 14:21-22.

For his mercy ... - This, too, was an exercise of mercy, or a manifestation of benevolence toward them and toward the world, to be measured by all the good which would result from it in itself, and by all the power which was put forth to effect it.

Barnes: Psa 136:14

And made Israel to pass through the midst of it - Exo 14:29.

For his mercy ... - The mercy manifested in keeping the waves from returning on them and overwhelming them.

Barnes: Psa 136:15

But overthrew Pharaoh and his host in the Red sea - Margin, as in Hebrew, shaked off. The word is applicable to a tree shaking off its foliage. Isa 33:9. The same word is used in Exo 14:27 : "And the Lord overthrew (Margin, shook off) the Egyptians in the midst of the sea,"He shook them off as if he would no longer protect them. He left them to perish.

For his mercy ... - Their destruction was done in mercy to his people and to the world, for it was the means of deliverance to Israel. The death of a wicked man is a benefit to the world, and the act of removing him may be really an act of the highest benevolence to mankind. No wrong is done to such people, for they deserve to die; and the only service which can be rendered to the world through them is by their removal from the earth.

Barnes: Psa 136:16

To him which led his people through the wilderness - For all the manifestations of his care during a period of forty years.

For his mercy ... - That is, his mercy was to be measured by all the protection extended over them; by all the provision made for their needs; by all that God did to defend them; by all his interposition when attacked by their enemies; by safely bringing them to the land to which he had promised to conduct them.

Barnes: Psa 136:17-22

To him which smote great kings - On this passage see the notes at Psa 135:10-12. There is little difference in the two places, except that here the statement is divided by the refrain, "For his mercy endureth forever."The idea in the whole passage, in view of the divine interposition in slaying the mighty kings, and in giving their land for a possession to the Hebrew people, is, that it was a proof of mercy and benevolence. It is benevolence to mankind and to the church of God - it is in the interests of humanity, of domestic peace, and of the charities of life, to remove wicked people from the world. This mercy may be manifested further, not merely in removing the wicked, but in transferring their possessions to those who will make a better use of them. Thus the possessions of these mighty kings, Sihon and Og, were transferred to the people of God, and lands which had been devoted to the service of blood, ambition, crime, pollution, and idolatry, became devoted to the service of religion and righteousness. In like manner, through the removal of a wicked man from the world by death, God may cause his wealth, accumulated by avarice and dishonesty, to be transferred to the hands of children who will make a good use of it - children converted as if in anticipation of this, and with a view to this. Among the highest expressions of mercy to the world may be, therefore, the removal of wicked princes in war - or the removal of wicked people, in other ranks of life, by death in any form.

Barnes: Psa 136:23

Who remembered us in our low estate - When we were few in number; when we were a feeble people; when we were a people unable to contend with such mighty foes.

For his mercy ... - By all that he did for us when thus feeble; by all his power put forth to defend us from our enemies, he has showed his mercy and kindness to us and to the world.

Barnes: Psa 136:24

And hath redeemed us from our enemies - Has rescued or delivered us from all our foes; has given to us freedom and peace.

For his mercy ... - By all that he has done in order to redeem us; and by all the prosperity, happiness, and peace which have followed as the result of that, he has showed his mercy. So it is in the greater work of the redemption of the soul. By all the love manifested in the gift of a Saviour - by all the sufferings and toils of his life - by his "agony and bloody sweat"in the garden of Gethsemane - by his "cross and passion,"by all the blessings of salvation here, all our peace, all our purity, all our consolations, all our hopes, and by all the glories of heaven hereafter - the mercy of God in our redemption is to be estimated and measured. Who can take the full account of it?

Barnes: Psa 136:25

Who giveth food to all flesh - To all living things: all in the air, on the earth, in the waters. See the notes at Psa 104:27-28; compare Psa 115:16.

For his mercy ... - All this is a proof of his benignity and kindness. To see this, it would be necessary to have a view of what is done every day in the providence of God to meet the needs of the countless multitudes thus dependent on him. Let it be remembered, also, that the needs of each insect, fowl, animal; fish, is to be provided for as an individual - and who can take in a full view of the care, the wisdom, the benevolence of what is done every day by the Father of all in providing for their needs? Let it be remembered, also, that this has been continned without ceasing from the foundation of the world, and will be demanded until its close, and then let us try to imagine what is necessary to be done to provide for the needs of all the dwellers in distant worlds - and who, in this view, can form any proper estimate of the wisdom and the goodness of God?

Barnes: Psa 136:26

O give thanks unto the God of heaven - The God who reigns in heaven; whose home is heaven.

For his mercy ... - In view of all this - of all that he does in heaven and on earth - let praise be ascribed to him. To know the measure of the praise due to him; to see how great is his "mercy,"it would be necessary to know all that he does in heaven and on earth. That will not be known here. It will constitute the theme of contemplation and praise forever and ever. Enough, however, is known here to show the propriety of repeating again, again, and again, as in this psalm, the language, "For his mercy endureth forever;""For his mercy endureth forever;""For his mercy endureth forever."

Poole: Psa 136:2

The God of gods who is infinitely superior to all that are called gods, whether angels, or princes, or idols.

Poole: Psa 136:4

Him who alone 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.

Poole: Psa 136:5

By wisdom to wit, by eminent and admirable wisdom, far exceeding the capacity of all human or angelical creatures.

Poole: Psa 136:6

Stretched out the earth above the waters of which See Poole "Gen 1:9" ; See Poole "Psa 24:2" .

Poole: Psa 136:8

The sun to rule by day of which phrase and the like in the next verse, See Poole "Gen 1:16" .

Poole: Psa 136:14

To pass through the midst of it to wit, without fear or danger, by comparing this with the next verse.

Poole: Psa 136:16

Through the wilderness through that vast howling wilderness, where there was neither way nor provision; through which none but the Almighty God could have safely conducted them.

Poole: Psa 136:22

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 first-born , Exo 4:22 .

Poole: Psa 136:25

To all flesh either to all mankind, or to all living creatures. For which God deserves great praises, which the psalmist by his example teacheth us to render to God for them, because those who are most concerned either cannot or do not perform this duty.

Haydock: Psa 136:2

Willow. With which the Euphrates was lined, Isaias xv. 7. It passed through the city, which was adored with trees, and contained extensive tracts of land for cultivation. (Calmet) ---

Babylon may also include all the territory. (Berthier) ---

Instruments. Hebrew Kinnor means properly the ancient lyre, but here it is put for all instruments of music. (Calmet) ---

In grief, music was laid aside, Isaias xxiv. 8., Ezechiel xxvi. 13., and Apocalypse xviii. 21. Yet Christians may unite spiritual canticles with holy compunction, Colossians iii. 16. We must not expose the word of truth to the ridicule of infidels. (Berthier)

Haydock: Psa 136:3

Sion. The Levites were trained to singing from their infancy, at the expense of the nation. Under David, there were 288 masters, and 8,000 Levites who played on music, 1 Paralipomenon xv. The Babylonians wished to hear them, (Calmet) or (Worthington) spoke insultingly, (Theodoret) as the pagans asked what good Christ had done? (St. Augustine)

Haydock: Psa 136:4

Land. they were oppressed with grief, (Ecclesiasticus xxii. 6.) and unwilling to expose sacred things to profanation, though there was no prohibition for them to sing out of Judea, for their mutual comfort. (Calmet) ---

They excuse themselves on both accounts.

Haydock: Psa 136:5

Forgotten. May all that is most dear to us perish, if we do not serve God, (Worthington) and seek to procure the welfare of Jerusalem. (Haydock) ---

Yet they knew that the joy of their earthly abode in that city could not satisfy their desires. They allude, therefore, ultimately to heaven. (Berthier)

Haydock: Psa 136:7

Day. When Jerusalem was taken, or when it shall be re-established. (Haydock) ---

The Idumeans incited the Babylonians to destroy it entirely, and even cut in pieces such as had escaped, Abdias v. 11., and Jeremias xii. 6. ---

But Nabuchodonosor punished them five years afterwards, and Hircanus forced them to receive circumcision. (Josephus, [Antiquities?] x. 11., and xiii. 18.) (Calmet) ---

Isaias (xxi. 11.) denounced their ruin, as the psalmist does here. (Worthington) ---

St. Chrysostom thinks that the latter expresses the vindictive sentiments of the Jews: but he rather desires that God's cause should be maintained in the manner in which He should judge best. The illusions of our own imagination and vanity are most dangerous and domestic enemies, as the Edomites sprung from the same stock as Israel. (Berthier)

Haydock: Psa 136:8

Daughter. Citizens. ---

Miserable "plunderer," (Symmachus) or "ruined," (Aquila) or "which shalt be given up to plunder." (Theodoret) ---

Cyrus reduced the city to a state of abjection, and it has since experienced other miseries, (Calmet) so that its situation is now unknown. (Haydock) ---

Isaias (xiii.) foretold this destruction. (Worthington)

Haydock: Psa 136:9

Dash thy little ones, &c. In the spiritual sense, we dash the littel ones of Babylon against the rock, when we mortify our passions, and stifle the first motions of them, by a speedy recourse to the rock, which is Christ. (Challoner) (St. Augustine) (St. Gregory) (Psalm l.) (Worthington) ---

We do not read that Cyrus treated Babylon with this rigour; but such practices were then customary, (Osee xiv. 1.; Homer, Iliad xxii.) and Darius cruelly punished the revolted city. (Herodotus iii. 159.) (Calmet) ---

God will reward those who execute his decrees (Haydock) against Babylon. (Worthington) ---

The psalmist contrasts the felicity of the conqueror, with the misery of the citizens, without approving of his conduct. (Berthier)

Gill: Psa 136:2

O give thanks unto the God of gods,.... Not only of the gods of the Gentiles, who are by name and not by nature gods; or of civil magistrates, who are so called, and seem to be designed in the next verse; but the angels, as Aben Ezra and Kimchi. Christ, our Immanuel, is the God of them, the object of their worship and adoration, being their Creator and Preserver, Psa 97:7. So the Heathens say ^r of the Maker of all things, him you may properly call the God of gods, the Supreme and Best; this title Janus has with them ^s;

for his mercy endureth for ever; in the preservation of those excellent creatures from apostasy, when many of their species fell; and in the continuance and confirmation of them in the state in which they were created; and in making use of them as ministering spirits to the heirs of salvation; and as a guard about them while they live, and at death to convey their souls to heaven.

Gill: Psa 136:3

O give thanks to the Lord of lords,.... Which is not only the title of the God of Israel, as the former, Deu 10:17; but of the Messiah, Rev 19:16; who is the Prince of the kings of the earth; under whom they are, by whom they reign, and to whom they are accountable, being higher than they; as nature, so by office, Rev 1:5, Psa 89:27;

for his mercy endureth for ever; in putting it into the hearts of kings and princes, which he has in his hands, to show favour to his people, even to be their nursing fathers; and in curbing the power, restraining the wrath, of oppressors; and protecting his people from their rage and violence.

Gill: Psa 136:4

To him who alone doeth great wonders,.... As in the works of creation at first, having no help from angels or men; so in the works of providence, many of which are unsearchable, and past finding out, and in which he has no assistance from creatures; and in the works of grace, redemption, and salvation, which his own arm has wrought out; as well as what he did when here on earth in our nature; the miracles then wrought by his omnipotent arm alone; and even all the wonders which Moses and Elijah did under the Old Testament, and the apostles of Christ under the New, were done, not by their power, but by his alone; who will do still greater wonders, when he shall create all tidings new, raise the dead, and summon all nations before him, and render to everyone according to his works;

for his mercy endureth for ever: towards his people, for whose sake all these wonders are wrought.

Gill: Psa 136:5

To him that by wisdom made the heavens,.... In such a curious manner, in such a proper and delightful situation, with such furniture, and for such uses, Pro 3:19;

for his mercy endureth for ever; which appears in the continued influences of the heaven; the dew, rain, and snow, that descend from it on the earth to water and make it fruitful, and to produce those rich and valuable blessings called the "precious things of heaven", Deu 33:13; and which are of the utmost importance for the service of man and beast: and, besides, God has of his infinite mercy, which continues, provided an inheritance in the heavens, a house eternal in the heavens, mansions of bliss and glory there, which Christ is now preparing for his saints, that they may dwell with him in them for evermore.

Gill: Psa 136:6

To him that stretcheth out the earth above the waters,.... Or, "besides the waters" ^t, close by them, and yet secures the earth from being covered with them; see Psa 24:2;

for his mercy endureth for ever; it was in mercy he caused the waters to go off the earth which first covered it; that trees, plants, and herbs, might spring up out of it, and that it might be a fit habitation for man; and though for the sins of the old world these waters were let in upon it, which drowned it, and destroyed man and beast upon it, except a few that were in mercy preserved; yet the Lord has promised and swore to it, that these waters shall no more go over the earth to destroy it; he has set a bound for the sea that it cannot pass, by a decree of his; even the sand on the shore, which, as weak as it may seem to be, is a bound unpassable; though they may toss and rage and roar, they shall not prevail, nor pass over it, which is a perpetual miracle of mercy, Jer 5:22.

Gill: Psa 136:7

To him that made great lights,.... For the inhabitants of the world to walk and work by, to do all the business of life in a comfortable manner; and which is an instance of mercy and goodness; see Gen 1:14;

for his mercy endureth for ever; these lights continuing for the benefit of mankind.

Gill: Psa 136:8

The sun to rule by day,.... Which is the greater light, Gen 1:16;

for his mercy endureth for ever: this great light, so beneficial to the earth and the inhabitants of it, which was made near six thousand years ago, still continues, and will to the end of time; enlightening the world, warming the air and earth, imparting its light and heat to all creatures on it, and influencing the earth to bring forth a variety of things for the use and delight of mankind, called "the precious things brought forth by the sun", Deu 33:14; an emblem of a more beneficial light, in which the rich grace and mercy of God appear, and for which we have reason to give thanks; even the sun of righteousness, the Messiah, the light of the world, the author of the light of nature, grace, and glory; and who will continue as long as the sun, and when that shall be no more, Mal 4:2.

Gill: Psa 136:9

The moon and stars to rule by night,.... The lesser lights, and which indeed receive all their light Front the sun, Gen 1:16;

for his mercy endureth for ever; in continuing these lights, so useful to men, as well as in making of them: the moon and stars have their benign influences upon the earth, to produce things out of it useful to men; see Deu 33:14; and are of singular service to benighted travellers, and to those that go down to the sea in ships; see Act 27:20. The moon is an emblem of the church, that receives her light from Christ, the sun, and which will continue for ever; and, stars are emblems of Gospel ministers, who are the means of enlightening dark souls, and of refreshing disconsolate saints; and are a continued mercy to an ignorant world, as well as to the church, and will be continued as long as it stands; see Son 6:10, Mat 5:14.

Gill: Psa 136:10

To him that smote Egypt in their firstborn,.... In a tender part, in the dear part of themselves, in their sons and heirs, and who were to inherit their lands and estates, and perpetuate their names; this was an act of justice for using ill the Lord's firstborn, the people of Israel, slaying their sons, and refusing to let them go, Exo 1:13; and yet there was mercy in it, for which thanks were to be given to God;

for his mercy endureth for ever; the Israelites, in a very merciful manner, were distinguished by the blood sprinkled on their door posts, when the destroying angel passed through the land of Egypt to destroy their firstborn; and when they were destroyed, it was owing to the kind providence of God that the Egyptians did not rise as one man to cut off the Israelites in vengeance; and yet not a dog was suffered to move his tongue against them when the dismal cry was made; yea, this was the means of their deliverance, which could not be obtained by all the other plagues; but now they not only bid them go, but were urgent upon them to be gone, Exo 11:5.

Gill: Psa 136:11

And brought out Israel from among them,.... A wicked and idolatrous people, among whom they suffered great hardships; and this was done by means of God's judgments on them, and especially that before related; and was an instance of the mercy of God, as follows, for which thanks should be given;

for his mercy endureth for ever; and this is a proof of it, bringing the children of Israel out of Egypt, the house of bondage; when they cried unto him by reason of it, and he sent them a Saviour to deliver them out of their distress, Exo 2:23; an emblem of the grace and mercy of God, in delivering his people from a worse than Egyptian bondage; from the bondage of sin, Satan, the law, and through fear of death, into the glorious liberty of the children of God.

Gill: Psa 136:12

With a strong hand, and with a stretched out arm,.... Exerting his power in a very open manner, and continuing it till he had effected the work; bringing his people out of Egypt, which is always ascribed to his great strength and mighty power, Exo 13:3. The redemption of the mystical Israel of God is by a mighty Redeemer, the Lord of hosts; who has redeemed them out of the hands of their enemies, that were stronger than they, and too strong for them: the conversion of them is by the power of the grace of God, even by the exceeding greatness of his power, and yet both acts of grace and mercy;

for his mercy endureth for ever; it was mercy put the Lord on stretching out his arm, and showing the strength of his right hand, in delivering Israel out of Egypt; and in his love and in his pity he redeemed them, Isa 63:9. It is owing to the tender mercies of our God, and is a performing the mercy promised to the fathers, that Christ, the dayspring from on high, was sent to visit and redeem us, Luk 1:68; and the regeneration, quickening, and conversion of sinners, are acts of mercy as well as of power, Eph 2:4.

Gill: Psa 136:13

To him which divided the Red sea into parts,.... Into two parts, so that the waters of it stood as a wall on the right and left hand of the Israelites, as they passed through; this was done by means of a strong east wind, Exo 14:21. The Jews have a tradition, which Jarchi, Kimchi, and Arama, make mention of, that the sea was divided into twelve parts, according to the twelve tribes of Israel, and every tribe had a path by itself to walk in; but for this there is no foundation: however, the dividing it into parts was a wonderful work, and a rich display of mercy to Israel;

for his mercy endureth for ever; the children of Israel were encompassed about, and in the utmost distress: the rocks were on each side, Pharaoh and his host behind them, the Red sea before them; and so no visible way of escape; but the Lord cut a way for them through the sea, and saved them. The sea is an emblem of this world, which is like a tempestuous troubled sea; where everything is restless, fluctuating, and passing away; where the people of God are tossed with tempests; and where afflictions, like the waves and billows of the sea, come over them one after another; and through which they must pass and enter the kingdom: and God, that wills, orders, and appoints them, sets these proud waves of the sea their bounds, or makes them a calm; and, sooner or later, makes a way through them and out of them, which is owing to his enduring mercy, 1Co 10:13.

Gill: Psa 136:14

And made Israel to pass through the midst of it,.... Willingly, without reluctance; with great spirit and courage, fearless of danger, and with the utmost safety, so that not one was lost in the passage; see Psa 78:53; and thus the Lord makes his people willing to pass through afflictions, he being with them; and able to bear them, he putting underneath the everlasting arms, even when in the valley of the shadow of death; and carries safely through them, so that they are not hurt by them; the waters do not overflow them, nor the fire kindle upon them; nor are any suffered to be lost, but all come safe to land;

for his mercy endureth for ever; to which, and to his never failing compassion, it is owing that they are not consumed, Lam 3:22.

Gill: Psa 136:15

But overthrew Pharaoh and his host in the Red sea,.... In the same sea which was parted for the Israelites, and through which they passed safely as on dry land; into which Pharaoh and his army entering in pursuit of them in their chariots, the Lord "shook" ^u him and them out of them, as the word signifies; and causing the waters to return and cover them; they were drowned in them, Exo 14:28. This was an emblem of the destruction of Satan, and of his principalities and powers, by Christ, who thereby has saved his spiritual Israel out of their hands; and of the casting of the sins of God's people into the depths of the sea, never to be seen more, or to appear any more against them to their condemnation; and of the everlasting ruin and perdition of ungodly men;

for his mercy endureth for ever; it was in mercy to Israel that Pharaoh and his host were destroyed, who threatened them with ruin; and therefore they sung of judgment and of mercy, and gave thanks to God for this instance of his vengeance on their enemies, and of goodness to them, Exo 15:1.

Gill: Psa 136:16

To him which led his people through the wilderness,.... Where there was no path. This the Lord did by going before them in a pillar of cloud by day, and in a pillar of fire by night, to show them the way in which they should go, Exo 13:21; see Psa 78:14;

for his mercy endureth for ever; among the manifold mercies of God, shown to Israel in the wilderness, this is one taken notice of by Nehemiah, Neh 9:19; that the pillar of cloud and fire, to direct them, never departed from them while in it: and this act of "leading" them not only includes the guidance of them in the way, but the provision made for them; of water out of the rock, and of manna that fell about their tents every day; and of flesh and feathered fowl, like dust, so that they wanted nothing; and also the protection of them from their enemies: all which were proofs of his constant care over them, and continual mercy to them; see Psa 78:15.

Gill: Psa 136:17

To him which smote great kings,.... Either the thirty one kings in the land of Canaan; or those who are after particularly mentioned; which seems best, since the kings of Canaan were petty kings, when these were greater ones;

for his mercy endureth for ever; the smiting of those kings were in mercy to Israel; both to preserve them from falling into their hands, and that they might possess their countries, as is later declared.

Gill: Psa 136:18

And slew famous kings,.... Famous for their power and strength, their courage and valour who were not only smitten and discomfited, but slain in battle;

for his mercy endureth for ever; towards his own people, for whose sake these kings were slain.

Gill: Psa 136:19

Sihon king of the Amorites,.... A strong and warlike people, and their king a great and mighty one; see Psa 135:11;

for his mercy endureth for ever; since this king would not suffer Israel to go through his borders, but came out and fought against them; and had not the Lord smote him, they must have fallen a prey into his hands, Num 21:23.

Gill: Psa 136:20

And Og the king of Bashan,.... A country large and fruitful, and the king of it of a gigantic stature, see Psa 135:11;

for his mercy endureth for ever; for this mighty king came out against Israel, and threatened their destruction, and it was of the Lord's mercies they were not consumed by him. And it may be observed, whenever tyrannical princes and oppressors are cut off, it is in mercy to the inhabitants of the earth, and especially to the people of God.

Gill: Psa 136:21

And gave their land for an heritage,.... This was taken away from them and their subjects by the Lord, who has the disposing of kingdoms, and given to another people, for an inheritance;

for his mercy endureth for ever; while his justice is exercised on some, in a strict manner, with severity and rigour, his mercy is shown to others.

Gill: Psa 136:22

Even an heritage unto Israel his servant,.... The land of those that served idols, the Lord took and gave to Israel for an inheritance, who served him, the true God. Thus the Lord rewards his servants in a way of grace and mercy, though not as of debt; for it follows,

for his mercy endureth for ever; Aben Ezra and Kimchi make the mercy to lie in this peculiarly, that the lands of these kings were not in the covenant with Abraham; only the seven nations or kingdoms of Canaan, which are not here mentioned, as in Psa 135:11; but the Amorites were given in the covenant, Gen 15:21; and the one as the other were given as an inheritance to Israel, and equally owing to the mercy of God; see Psa 135:11. And thus the heavenly glory, of which Canaan was a type, is an inheritance owing to the mercy of our Lord Jesus Christ, Jud 1:21.

Gill: Psa 136:23

Who remembered us in our low estate,.... The Israelites; either in Egypt, as Jarchi, when in bondage and distress there, and sent them a deliverer; or in the times of the Judges, whom God raised up one after another, to save his people out of the hands of their enemies, by whom they were oppressed; or in the Babylonian captivity, as Aben Ezra and Kimchi: though the latter thinks their present captivity is rather intended; but as yet they are not remembered in a gracious way and manner. This may be applied to the people of God in a spiritual sense; who, before conversion, are in a low estate through sin, which has brought them into deep poverty, into debt they are not able to discharge, but are liable to a prison; it has stripped them of their original righteousness, instead of which at best they are clothed with filthy rags; it has left them, starving and famishing, to feed on ashes, sensual lusts and pleasures; it has brought them to a dunghill, from whence they are taken as beggars; yea, to a ditch, a pit wherein is in no water; even an horrible pit, the mire and clay of corrupt nature. Man, that was lord of all, is by sin reduced to the utmost slavery to it, and to Satan; and is in the greatest distress and misery; filled with diseases, loathsome and incurable by him; quite lost and undone, helpless, and hopeless, and under the sentence of condemnation and death: but the Lord has remembered his chosen people, and provided a Saviour for them; who has paid all their debts; brought in an everlasting righteousness to clothe them; given his flesh for the life of them; healed all their diseases; delivered them from thraldom and bondage; saved them from condemnation and death, and raised them to sit in heavenly places with him: and not only so, but he sends down his Spirit to convince and convert them, renew and sanctify them; to bring them from death to life; out of darkness into marvellous light; from bondage to liberty; from fellowship with wicked men, into communion with Christ and his people; and to make them meet for heaven and happiness. These are sometimes in a low estate after conversion; when corruptions prevail, and the temptations of Satan are strong; when grace is weak; or God hides his face; or they are grown carnal and secure, lukewarm and indifferent to spiritual things; yet the Lord remembers them again, his lovingkindness, his covenant and promises; and with everlasting kindness has mercy on them, heals their backslidings, and loves them freely Hos 14:4. The Targum is,

"he hath remembered his covenant with us;''

so Kimchi;

for his mercy endureth for ever; which appears in the mission of his Son to save; in giving his Spirit to regenerate and quicken when dead in sin, and to revive and restore when backslidden.

Gill: Psa 136:24

And hath redeemed us from our enemies,.... Temporal enemies, tyrants, and oppressors: and spiritual ones, sin, Satan, the world, the law, death, and hell;

for his mercy endureth for ever; as is clearly seen in redemption by Jesus Christ, where mercy and truth have met together; and which is a distinguishing mercy to the sons of men, not granted to angels.

Gill: Psa 136:25

Who giveth food to all flesh,.... To all creatures; the beasts of the field, and fowls of the air, the young ravens that cry, Psa 145:15. To all men their daily food; to Jews and Gentiles, good men and bad men, Mat 6:11; and spiritual food to all that belong to Christ, who are flesh of his flesh, and bone of his bone; even himself, the bread of life, the wholesome truths of the Gospel, and its refreshing ordinances;

for his mercy endureth for ever; he continues to have compassion on his creatures, and opens his hand of providence, and supplies their wants; he is ever mindful of his covenant of grace and mercy, and therefore gives meat to them that fear him, Psa 111:5.

Gill: Psa 136:26

O give thanks unto the God of heaven,.... the Maker of it, in which the glory of his wisdom and power is displayed; the possessor of it, where he dwells, has his throne, and keeps his court; from whence all blessings, temporal and spiritual, come and where he has prepared glory and happiness for his people hereafter, a house eternal in the heavens, an inheritance reserved there, a better and a more enduring substance;

for his mercy endureth for ever; for though the above character is expressive of his sovereignty and dominion, yet he exercises it in a way of grace and mercy to the sons of men; and therefore they have reason to give thanks unto him and praise him for his kindness and favours shown to them on earth.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 136:13

¹ tn Or “cut.”

² tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

³ tn Heb “into pieces.”

NET Notes: Psa 136:15

¹ tn Or “shook off.”

NET Notes: Psa 136:23

¹ tn Heb “who, in our low condition, remembered us.”

NET Notes: Psa 136:25

¹ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

Geneva Bible: Psa 136:6

To him that stretched out the earth above the waters: for his ^{( b )} mercy [endureth] for ever.

^{( b )} This was a common kind of thanksgiving, which the whole people used, when they had received any benefit from God, as in (2Ch 7:6, 2Ch 20:21), meaning that God was not only merciful to their fathers, but also continued the same to their posterity.

Geneva Bible: Psa 136:11

And ^{( c )} brought out Israel from among them: for his mercy [endureth] for ever:

^{( c )} God's merciful providence toward man appears in all his creatures, but chiefly in that he delivered his Church from the clutches of their enemies.

Geneva Bible: Psa 136:12

With a strong hand, and with a ^{( d )} stretched out arm: for his mercy [endureth] for ever.

^{( d )} In doing such a work as was never done before, nor that any other could do.

Geneva Bible: Psa 136:16

To him which led his people through the ^{( e )} wilderness: for his mercy [endureth] for ever.

^{( e )} Where for the space of forty years he showed infinite and most strange wonders.

Geneva Bible: Psa 136:18

And slew ^{( f )} famous kings: for his mercy [endureth] for ever:

^{( f )} Declaring by it that no power or authority was so dear to him as the love of his Church.

Geneva Bible: Psa 136:23

Who remembered us in our ^{( g )} low estate: for his mercy [endureth] for ever:

^{( g )} In our greatest affliction and slavery when we looked for nothing less than to have had any help.

Geneva Bible: Psa 136:25

Who giveth food to all ^{( h )} flesh: for his mercy [endureth] for ever.

^{( h )} Seeing that God provides even for the beasts much more has he care over his.

Geneva Bible: Psa 136:26

^{( i )} O give thanks unto the God of heaven: for his mercy [endureth] for ever.

^{( i )} Seeing that all ages have had most plain testimonies of God's benefits.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 136:1-26

1 An exhortation to give thanks to God for particular mercies.

MHCC: Psa 136:1-9

Forgetful as we are, things must be often repeated to us. By " mercy" we understand the Lord's disposition to save those whom sin has rendered miserable and vile, and all the provision he has made for the redemption of sinners by Jesus Christ. The counsels of this mercy have been from everlasting, and the effects of it will endure for ever, to all who are interested in it. The Lord continues equally ready to show mercy to all who seek for it, and this is the source of all our hope and comfort.

MHCC: Psa 136:10-22

The great things God did for Israel, when he brought them out of Egypt, were mercies which endured long to them; and our redemption by Christ, which was typified thereby, endures for ever. It is good to enter into the history of God's favours, and in each to observe, and own, that his mercy endureth for ever. He put them in possession of a good land; it was a figure of the mercy of our Lord Jesus Christ.

MHCC: Psa 136:23-26

God's everlasting mercy is here praised for the redemption of his church; in all his glories, and all his gifts. Blessed be God, who has provided and made known to us salvation through his Son. May we know and feel his redeeming power, that we may serve him in righteousness all our days. May He who giveth food to all flesh, feed our souls unto eternal life, and enliven our affections by his grace, that we may give thanks and praise to his holy name, for his mercy endureth for ever. Let us trace up all the favours we receive to this true source, and offer praise continually.

Matthew Henry: Psa 136:1-9

The duty we are here again and again called to is to give thanks, to offer the sacrifice of praise continually, not the fruits of our ground or cattle, but the fruit of our lips, giving thanks to his name, Heb 13:15. We are never so earnestly called upon to pray and repent as to give thanks; for it is the will of God that we should abound most in the most pleasant exercises of religion, in that which is the work of heaven. Now here observe, 1. Whom we must give thanks to - to him that we receive all good from, to the Lord, Jehovah, Israel's God (Psa 136:1), the God of gods, the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered (Psa 136:2), to the Lord of lords, the Sovereign of all sovereigns, the stay and supporter of all supports; Psa 136:3. In all our adorations we must have an eye to God's excellency as transcendent, and to his power and dominion as incontestably and uncontrollably supreme. 2. What we must give thanks for, not as the Pharisee that made all his thanksgivings terminate in his own praise ( God, I thank thee, that I am so and so), but directing them all to God's glory. (1.) We must give thanks to God for his goodness and mercy (Psa 136:1): Give thanks to the Lord, not only because he does good, but because he is good (all the streams must be traced up to the fountain), not only because he is merciful to us, but because his mercy endures for ever, and will be drawn out to those that shall come after us. We must give thanks to God, not only for that mercy which is now handed out to us here on earth, but for that which shall endure for ever in the glories and joys of heaven. (2.) We must give God thanks for the instances of his power and wisdom. In general (Psa 136:4), he along does great wonders. The contrivance is wonderful, the design being laid by infinite wisdom; the performance is wonderful, being put in execution by infinite power. He alone does marvellous things; none besides can do such things, and he does them without the assistance or advice of any other. More particularly, [1.] He made the heavens, and stretched them out, and in them we not only see his wisdom and power, but we taste his mercy in their benign influences; as long as the heavens endure the mercy of God endures in them, Psa 136:5. [2.] He raised the earth out of the waters when he caused the dry land to appear, that it might be fit to be a habitation for man, and therein also his mercy to man still endures (Psa 136:6); for the earth hath he given to the children of men, and all its products. [3.] Having made both heaven and earth, he settled a correspondence between them, notwithstanding their distance, by making the sun, moon, and stars, which he placed in the firmament of heaven, to shed their light and influences upon this earth, Psa 136:7-9. These are called the great lights because they appear so to us, for otherwise astronomers could tell us that the moon is less than many of the stars, but, being nearer to the earth, it seems much greater. They are said to rule, not only because they govern the seasons of the year, but because they are useful to the world, and benefactors are the best rulers, Luk 22:25. But the empire is divided, one rules by day, the other by night (at least, the stars ), and yet all are subject to God's direction and disposal. Those rulers, therefore, which the Gentiles idolized, are the world's servants and God's subjects. Sun, stand thou still, and thou moon.

Matthew Henry: Psa 136:10-22

The great things God for Israel, when he first formed them into a people, and set up his kingdom among them, are here mentioned, as often elsewhere in the psalms, as instances both of the power of God and of the particular kindness he had for Israel. See Psa 135:8, etc. 1. He brought them out of Egypt, Psa 136:10-12. That was a mercy which endured long to them, and our redemption by Christ, which was typified by that, does indeed endure for ever, for it is an eternal redemption. Of all the plagues of Egypt, none is mentioned but the death of the first-born, because that was the conquering plague; by that God, who in all the plagues distinguished the Israelites from the Egyptians, brought them at last from among them, not by a wile, but with a strong hand and an arm stretched out to reach far and do great things. These miracles of mercy, as they proved Moses's commission to give law to Israel, so they laid Israel under lasting obligations to obey that law, Exo 20:2. 2. He forced them a way through the Red Sea, which obstructed them at their first setting out. By the power he has to control the common course of nature he divided the sea into two parts, between which he opened a path, and made Israel to pass between the parts, now that they were to enter into covenant with him; see Jer 34:18. He not only divided the sea, but gave his people courage to go through it when it was divided, which was an instance of God's power over men's hearts, as the former of his power over the waters. And, to make it a miracle of justice as well as mercy, the same Red Sea that was a lane to the Israelites was a grave to their pursuers. There he shook off Pharaoh and his host. 3. He conducted them through a vast howling wilderness (Psa 136:16); there he led them and fed them. Their camp was victualled and fortified by a constant series of miracles for forty years; though they loitered and wandered there, they were not lost. And in this the mercy of God, and the constancy of that mercy, were the more observable because they often provoked him in the wilderness and grieved him in the desert. 4. He destroyed kings before them, to make room for them (Psa 136:17, Psa 136:18), not deposed and banished them, but smote and slew them, in which appeared his wrath against them, but his mercy, his never-failing mercy, to Israel. And that which magnified it was that they were great kings and famous kings, yet God subdued them as easily as if they had been the least, and weakest, and meanest, of the children of men. They were wicked kings, and then their grandeur and lustre would not secure them from the justice of God. The more great and famous they were the more did God's mercy to Israel appear in giving such kings for them. Sihon and Og are particularly mentioned, because they were the first two that were conquered on the other side Jordan, Psa 136:19, Psa 136:20. It is good to enter into the detail of God's favours and not to view them in the gross, and in each instance to observe, and own, that God's mercy endureth for ever. 5. He put them in possession of a good land, Psa 136:21, Psa 136:22. He whose the earth is, and the fulness thereof, the world and those that dwell therein, took land from one people and gave it to another, as pleased him. The iniquity of the Amorites was now full, and therefore it was taken from them. Israel was his servant, and, though they had been provoking in the wilderness, yet he intended to have some service out of them, for to them pertained the service of God. As he said to the Egyptians, Let my people go, so to the Canaanites, Let my people in, that they may serve me. In this God's mercy to them endureth for ever, because it was a figure of the heavenly Canaan, the mercy of our Lord Jesus Christ unto eternal life.

Matthew Henry: Psa 136:23-26

God's everlasting mercy is here celebrated, 1. In the redemption of his church, Psa 136:23, Psa 136:24. In the many redemptions wrought for the Jewish church out of the hands of their oppressors (when, in the years of their servitude, their estate was very low, God remembered them, and raised them up saviours, the judges, and David, at length, by whom God gave them rest from all their enemies), but especially in the great redemption of the universal church, of which these were types, we have a great deal of reason to say, " He remembered us, the children of men, in our low estate, in our lost estate, for his mercy endureth for ever; he sent his Son to redeem us from sin, and death, and hell, and all our spiritual enemies, for his mercy endureth for ever; he was sent to redeem us, and not the angels that sinned, for his mercy endureth for ever."2. In the provision he makes for all the creatures (Psa 136:25): He gives food to all flesh. It is an instance of the mercy of God's providence that wherever he has given life he gives food agreeable and sufficient; and he is a good housekeeper that provides for so large a family. 3. In all his glories, and all his gifts (Psa 136:26): Give thanks to the God of heaven. This denotes him to be a glorious God, and the glory of his mercy is to be taken notice of in our praises. The riches of his glory are displayed in the vessels of his mercy, Rom 9:23. It also denotes him to be the great benefactor, for every good and perfect gift is from above, from the Father of lights, the God of heaven; and we should trace every stream to the fountain. This and that particular mercy may perhaps endure but a while, but the mercy that is in God endures for ever; it is an inexhaustible fountain.

Keil-Delitzsch: Psa 136:1-9

Like the preceding Psalm, this Psalm allies itself to the Book of Deuteronomy. Psa 136:2 and Psa 136:3 ( God of gods and Lord of lords ) are taken from Deu 10:17; Psa 136:12 ( with a strong hand and stretched-out arm ) from Deu 4:34; Deu 5:15, and frequently (cf. Jer 32:21); Psa 136:16 like Deu 8:15 (cf. Jer 2:6). With reference to the Deuteronomic colouring of Psa 136:19-22, vid., on Psa 135:10-12; also the expression "Israel His servant"recalls Deu 32:36 (cf. Psa 135:14; Psa 90:13), and still more Isa 40:1, where the comprehension of Israel under the unity of this notion has its own proper place. In other respects, too, the Psalm is an echo of earlier model passages. Who alone doeth great wonders sounds like Psa 72:18 (Psa 86:10); and the adjective "great"that is added to "wonders"shows that the poet found the formula already in existence. In connection with Psa 136:5 he has Pro 3:19 or Jer 10:12 in his mind; תּבוּנה , like חכמה , is the demiurgic wisdom. Psa 136:6 calls to mind Isa 42:5; Isa 44:24; the expression is "above the waters,"as in Psa 34:2 "upon the seas,"because the water is partly visible and partly invisible מתּחת לארץ (Exo 20:4). The plural אורים , luces , instead of מארות , lumina (cf. Eze 32:8, מאורי אור ), is without precedent. It is a controverted point whether אורת in Isa 26:19 signifies lights (cf. אורה , Psa 139:12) or herbs (2Ki 4:39). The plural ממשׁלות is also rare (occurring only besides in Psa 114:2): it here denotes the dominion of the moon on the one hand, and (going beyond Gen 1:16) of the stars on the other. בּלּילה , like בּיּום , is the second member of the stat. construct .

Keil-Delitzsch: Psa 136:10-26

Up to this point it is God the absolute in general, the Creator of all things, to the celebration of whose praise they are summoned; and from this point onwards the God of the history of salvation. In Psa 136:13 גּזר (instead of בּקע , Psa 78:13; Exo 14:21; Neh 9:11) of the dividing of the Red Sea is peculiar; גּזרים (Gen 15:17, side by side with בּתרים ) are the pieces or parts of a thing that is cut up into pieces. נער is a favourite word taken from Exo 14:27. With reference to the name of the Egyptian ruler Pharaoh (Herodotus also, ii. 111, calls the Pharaoh of the Exodus the son of Sesostris-Rameses Miumun, not Μενόφθας , as he is properly called, but absolutely Φερῶν ), vid., on Psa 73:22. After the God to whom the praise is to be ascribed has been introduced with ל by always fresh attributes, the ל before the names of Sihon and of Og is perplexing. The words are taken over, as are the six lines of Psa 136:17-22 in the main, from Psa 135:10-12, with only a slight alteration in the expression. In Psa 136:23 the continued influence of the construction הודוּ ל is at an end. The connection by means of שׁ (cf. Psa 135:8, Psa 135:10) therefore has reference to the preceding "for His goodness endureth for ever."The language here has the stamp of the latest period. It is true זכר with Lamed of the object is used even in the earliest Hebrew, but שׁפל is only authenticated by Ecc 10:6, and פּרק , to break loose = to rescue (the customary Aramaic word for redemption), by Lam 5:8, just as in the closing verse, which recurs to the beginning, "God of heaven"is a name for God belonging to the latest literature, Neh 1:4; Neh 2:4. In Psa 136:23 the praise changes suddenly to that which has been experienced very recently. The attribute in Psa 136:25 (cf. Psa 147:9; Psa 145:15) leads one to look back to a time in which famine befell them together with slavery.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 136:1-26

Psalm 136

This psalm is the "Great Hallel" that the Israelites sang at Passover when they celebrated the Exodus. The other hallel psalms are 113-118. This psalm is unique because it repeats the same refrain in each verse. The Israelites probably sang this song antiphonally with the leaders singing the first part of each verse and the people responding with the refrain. The content and basic structure are similar to Psalm 135. With this song the Israelites praised God for His great acts and His loyal love that endures forever.

Constable: Psa 136:1-3

1. Invitation to thank God 136:1-3

The psalmist called on the people to give thanks to God three times. The refrain here and throughout the psalm explains the reason for praising Him. The repetition of the refrain in each verse serves to cause the reader to applaud every divine act that the writer mentioned.²⁰⁴

Constable: Psa 136:4-25

2. Subjects for thanksgiving 136:4-25

136:4-9 Verse 4 expresses the theme of this thanksgiving, namely God's wonderful acts. Then the psalmist mentioned specific acts. Verses 5-9 describe aspects of God's work in creating the world.

136:10-25 God's acts in this section of verses relate to His care for Israel. He humbled the Egyptians, brought His people out of Egypt in the Exodus, and led them through the Red Sea (vv. 10-15). He then defeated the Canaanite kings and gave their land to the Israelites (vv. 16-22). In summary, God remembered His people and rescued them from their adversaries (vv. 23-24). Finally He provides food for all living creatures (v. 25).

Constable: Psa 136:26

3. Reminder to thank God 136:26

This concluding exhortation contains a title for God unique in the Psalter. It highlights His sovereignty and was a favorite of the postexilic community (2 Chron. 36:23; Ezra 2:1; 5:11-12; 6:9-10; 7:12, 21, 23 [twice]; Neh. 1:4-5; 2:4, 20; Dan. 2:18-19, 28, 37, 44). Its occurrence here suggests a postexilic origin of this psalm though is does occur three times in pre-exilic writings (Gen. 24:3, 7; Jonah 1:9).

God's people should praise Him publicly by reviewing His great acts that prove His loyal love for them. This should be a part of their corporate worship experience.

Commentary -- Other

Evidence: Psa 136:4-6

Worshiping a faithful Creator . We should pray, " Open my eyes that I might continually see the genius of Your mind displayed in creation." If we could walk in such a spirit of illumination, we would walk around awestruck! We would continually worship God. We would be filled with such faith, we would see no problem too great for our God. As the revelation of His greatness astounds us, we would say, " Ah, Lord God! Behold You have made the heavens and the earth by Your great power and outstretched arm. There is nothing too hard for You!" ( Jer 32:17 ).

Such knowledge of His power and ability would cause us to have faith that produces joy, even at the edge of the Red Sea, even in the lion’s mouth. We can look at the world with all its problems, sins, and pains, and know that with one small breath of Almighty God’s Spirit, our nation can be saved. If the mere tip of the finger of God is for us, nothing can be against us.

Evidence: Psa 136:7-9

QUESTIONS & OBJECTIONS

" How does the young-earth theory explain that we can see stars millions of light-years away? How would the light have reached us?"

Since God made the sun, moon, and stars " to give light upon the earth" ( Gen 1:14-18 ), those lights would be immediately visible on earth. They fulfilled their purpose on the day God spoke them into being, because He " saw that it was good." No doubt God also made Adam as a fully-grown man—perhaps with the appearance of being 30 years old, even though he was only minutes old. Likewise, herbs and trees were already mature and fruit-bearing, to provide a ready supply of food. That would be the case with all of His creation.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 136 (Chapter Introduction)

Overview

Psa 136:1, An exhortation to give thanks to God for particular mercies.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 136 (Chapter Introduction)

THE ARGUMENT

The matter of this Psalm is the same with the former, only it is a little more fitted to the use and service of the temple, by the continued repetition of that solemn clause, For thy mercy endures for ever, which was much used by the sacred singers. See 2Ch 7:3 20:21 .

The psalmist exhorteth all to praise God, for his power and wisdom in creating and governing the world, Psa 136:1-9 ; for delivering the Israelites out of Egypt, and bringing them to the Promised Land, Psa 136:10-26 .

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 136 (Chapter Introduction)

(Psa 136:1-9) God to be praised as the Creator of the world.

(Psa 136:10-22) As Israel's God and Saviour.

(Psa 136:23-26) For his blessings to all.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 136 (Chapter Introduction)

The scope of this psalm is the same with that of the foregoing psalm, but there is something very singular in the composition of it; for the latter half of each verse is the same, repeated throughout the psalm, " for his mercy endureth for ever," and yet no vain repetition. It is allowed that such burdens, or " keepings," as we call them, add very much to the beauty of a song, and help to make it moving and affecting; nor can any verse contain more weighty matter, or more worthy to be thus repeated, than this, that God's mercy endureth for ever; and the repetition of it here twenty-six times intimates, 1. That God's mercies to his people are thus repeated and drawn, as it were, with a continuando from the beginning to the end, with a progress and advance in infinitum. 2. That in every particular favour we ought to take notice of the mercy of God, and to take favour we ought to take notice of the mercy of God, and to take notice of it as enduring still, the same now that it has been, and enduring for ever, the same always that it is. 3. That the everlasting continuance of the mercy of God is very much his honour and that which he glories in, and very much the saints' comfort and that which they glory in. It is that which therefore our hearts should be full of and greatly affected with, so that the most frequent mention of it, instead of cloying us, should raise us the more, because it will be the subject of our praise to all eternity. This most excellent sentence, that God's mercy endureth for ever, is magnified above all the truths concerning God, not only by the repetition of it here, but by the signal tokens of divine acceptance with which God owned the singing of it, both in Solomon's time (2Ch 5:13, when they sang these words, " for his mercy endureth for ever," the house was filled with a cloud) and in Jehoshaphat's time (when they sang these words, God gave them victory, 2Ch 20:21, 2Ch 20:22), which should make us love to sing, " His mercies sure do still endure, eternally." We must praise God, I. As great and good in himself (Psa 136:1-3). II. As the Creator of the world (Psa 136:5-9). III. As Israel's God and Saviour (Psa 136:10-22). IV. As our Redeemer (Psa 136:23, Psa 136:24). V. As the great benefactor of the whole creation, and God over all, blessed for evermore (Psa 136:25, Psa 136:26).

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 136 (Chapter Introduction)

INTRODUCTION TO PSALM 136

This psalm was very probably composed by David, and given to the Levites to sing every day, 1Ch 16:41. Solomon his son followed his example, and made use of them in singing at the dedication of the temple, 2Ch 7:3; as Jehoshaphat seems to have done when he went out to war against his enemies, 2Ch 20:21. The subject of it is much the same with the preceding psalm; its composition is very singular; the half of every verse: in it is, "for his mercy endureth for ever"; this is the burden of the song; and the design of it is to show, that all blessings of every kind flow from the grace, goodness, and mercy of God, which is constant and perpetual; and to impress a sense of it upon the minds of men: the inscription of the Syriac version is,

"it is said of Moses and Israel praising the Lord for those who were delivered; and concerning the deliverance of souls out of hell from Pharaoh, the devil, by Christ our Saviour, the Redeemer of them.''

R. Obadiah says it is an exhortation to the children of God in the days of the Messiah to praise the Lord.