Read-Post Through the Bible

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Psa 132:1-10 
In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe,
I. What he pleads - two things: -

1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: “I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant” (as Moses prayed, Exo_32:13, Remember Abraham, the first trustee of the covenant); “remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of,” or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2Sa_7:2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: “Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Psa_20:3), that is, all his sufferings.” He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe,

(1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one.

(2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. “Well,” says David, “I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it.”

(3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, Psa_132:3, Psa_132:4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1Ch_22:1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.

2. That it was in pursuance of the expectations of the people of Israel, Psa_132:6, Psa_132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1Sa_7:2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (1Ch_13:6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it.

(2.) They were resolved to attend it: “Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul,” 1Ch_13:3.

II. What he prays for, Psa_132:8-10.

1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence.

2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. “They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness.”

3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (2Sa_6:15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, 2Co_1:24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: “Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed.” He pleads,

(1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always.

(2.) That he was the son of David: “For his sake do not deny me;” and this is the Christian's plea: “For the sake of Christ” (our David), “in whom thou art well pleased, accept me.” He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds, Isa_42:1. “We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour.” When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. “Let both ministers and people do their duty.” — Henry 

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Psa 132:11-18 — The Lord never turns from us when we plead the covenant with his anointed Prophet, Priest, and King. How vast is the love of God to man, that he should speak thus concerning his church! It is his desire to dwell with us; yet how little do we desire to dwell with him! He abode in Zion till the sins of Israel caused him to give them up to the spoilers. Forsake us not, O God, and deliver us not in like manner, sinful though we are. God's people have a special blessing on common enjoyments, and that blessing puts peculiar sweetness into them. Zion's poor have reason to be content with a little of this world, because they have better things prepared for them. God will abundantly bless the nourishment of the new man, and satisfy the poor in spirit with the bread of life. He gives more than we ask, and when he gives salvation, he will give abundant joy. God would bring to nothing every design formed to destroy the house of David, until King Messiah should arise out of it, to sit upon the throne of his Father. In him all the promises centre. His enemies, who will not have him to reign over them, shall at the last day be clothed with shame and confusion for ever. — MHCC

Psa 132:11-18 — These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation, Heb_6:17, Heb_6:18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is,

I. The choice God made of David's house and Zion hill. Both were of divine appointment.

1. God chose David's family for the royal family and confirmed his choice by an oath, Psa_132:11, Psa_132:12. David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (Psa_132:2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1Ki_1:48. The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint - during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees.

(2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Act_2:30, He knew 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; and in the fulness of time he did so, and gave him the throne of his father David, Luk_1:32. He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore, Rev_3:21.

2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, Psa_132:13, Psa_132:14. He chose the Mount Zion which he loved (Psa_78:68); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion (Heb_12:22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God (1Ti_3:15), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members.

II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless.

1. God, having chosen Zion hill, promises to bless that,

(1.) With the blessings of the life that now is; for godliness has the promise of them, Psa_132:15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Psa_67:6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them.

[1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected, Act_6:1.

[2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with.

(2.) With the blessings of the life that is to come, things pertaining to godliness (Psa_132:16), which is an answer to the prayer, Psa_132:9.

[1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation.

[2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy.

2. God, having chosen David's family, here promises to bless that also with suitable blessings.

(1.) Growing power: There, in Zion, will I make the horn of David to bud, Psa_132:17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Psa_75:10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given.

(2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle, Psa_18:28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world.

(3.) Complete victory: “His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled.” Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations (Pro_27:24), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away. — Henry 

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(Psa 133)  "A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! {2} It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; {3} As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore."

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Psalms 133 - Overview
Psa_133:1, The blessedness of unity among brethren.
This Psalm was probably composed when David was made king over all Israel. Psa_122:1, Psa_124:1, Psa_131:1 *titles  — TSK

Psalms 133 - Title. - A Song of Degrees of David. We see no reason for depriving David of the authorship of this sparkling sonnet. He knew by experience the bitterness occasioned by divisions in families, and was well prepared to celebrate in choicest psalmody the blessing of unity for which he sighed, Among the “songs of degrees,” this hymn has certainly attained unto a good degree, and even in common literature it is frequently quoted for its perfume and dew. In this Psalm there is no wry word, all is “sweetness and light,” - a notable ascent from Psa_120:1-7 with which the pilgrims set out. That is full of war and lamentation, but this sings of peace and pleasantness. The visitors to Zion were about to return, and this may have been their hymn of joy because they had seen such union among the tribes who had gathered at the common altar. The previous Psalm, which sings of the covenant, had also revealed the centre of Israel's unity in the Lord's anointed and the promises made to him. No wonder that brethren dwell in unity when God dwells among them, and finds his rest in them. Our translators have given to this Psalm an admirable explanatory heading, “The benefit of the communion of saints.” These good men often hit off the meaning of a passage in a few words.  — Psalms  

Psalms 133 - INTRODUCTION TO PSALM 133

A Song of degrees of David. This psalm was penned by David, as some think when all the tribes of Israel united and chose and anointed him king over them, 2Sa_5:1; but, according to others, when the rebellion of his son Absalom was quelled, and all the tribes of Israel strove who should first bring back the king, and show the greatest zeal and loyalty to him, 2Sa_19:9; Theodoret supposes it to be prophetic, and to have respect to the union of the tribes after the Babylonish captivity, who had been disunited in the times of Rehoboam, but now were no more two nations and kingdoms, but one; see Eze_37:16; and others carry it further still, even to the first times of the Gospel, when the Christians were of one heart and of one soul, Act_4:32; it may indeed be applied to any community, civil or religious, that is in peace and unity: and no doubt the design of David was to promote peace and harmony among his subjects; and love and affection in his family, among his children, brethren one of another, and of Solomon; who was to be his heir and successor, and under whose government it would be well for them to live peaceably and quietly. Kimchi and Ben Melech refer the psalm to the times of the Messiah, and take it to be a prediction of the peace and concord between the King Messiah and the priest, of which Zerubbabel and Joshua were types; see Zec_6:13. The inscription of the Syriac version is,

"it is said of Moses and of Aaron, who dwelt in the tabernacle, in the house of the Lord; and there is an intimation in it of the perfect people,''

the Christians in Gospel times.  — Gill

Psalms 133 - This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is,

 I. The doctrine laid down of the happiness of brotherly love (Psa_133:1).  

II. The illustration of that doctrine, in two similitudes (Psa_133:2, Psa_133:3).

III. The proof of it, in a good reason given for it (Psa_133:3); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very proper; it is “the benefit of the communion of saints.”

A song of degrees of David. — Henry  

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Psa 133:1-3 — We cannot say too much, it were well if enough could be said, to persuade people to live together in peace. It is good for us, for our honour and comfort; and brings constant delight to those who live in unity. The pleasantness of this is likened to the holy anointing oil. This is the fruit of the Spirit, the proof of our union with Christ, and adorns his gospel. It is profitable as well as pleasing; it brings blessings numerous as the drops of dew. It cools the scorching heat of men's passions, as the dews cool the air and refresh the earth. It moistens the heart, and makes it fit to receive the good seed of the word, and to make it fruitful. See the proof of the excellency of brotherly love: where brethren dwell together in unity, the Lord commands the blessing. God commands the blessing; man can but beg a blessing. Believers that live in love and peace, shall have the God of love and peace with them now, and they shall shortly be with him for ever, in the world of endless love and peace. May all who love the Lord forbear and forgive one another, as God, for Christ's sake, hath forgiven them. — MHCC

Psa 133:1-3 — Here see,

I. What it is that is commended - brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen_13:9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love.

II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity. Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation.

III. How the pleasantness of it is illustrated.

1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, Psa_133:2.

(1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, 1Jo_5:1.

(2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us.

(3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight.

(4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows.

(5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, 1Co_13:1, 1Co_13:2.

2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, 1Pe_2:1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it tarrieth not for man, nor waiteth for the sons of men, Mic_5:7. Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it - that is divine love.

IV. The proof of the excellency of brotherly love. Loving people are blessed people. For,

1. They are blessed of God, and therefore blessed indeed: There, where brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done.

2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant! — Henry

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(Psa 134)  "A Song of degrees. Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD. {2} Lift up your hands in the sanctuary, and bless the LORD. {3} The LORD that made heaven and earth bless thee out of Zion."

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Psalms 134 - An exhortation to praise God in his sanctuary, Psa_134:1-3. — This is the last of the fifteen Psalms called Psalms of degrees. Who was the author is uncertain; it is attributed to David only by the Syriac; it is intimately connected with the two preceding Psalms, and is an exhortation to the priests and Levites who kept nightly watch in the temple, to the assiduous in praising the Lord. It seems to consist of two parts: 1. An exhortation, probably from the high priest, to those priests and Levites who kept watch in the temple by night, to spend their time profitably, and duly celebrate the praises of God, Psa_134:1, Psa_134:2. The second part, which is contained in the Psa_134:3, is the prayer of the priests and Levites for the high priest, who seems now to be going to his rest. — Clarke 

Psalms 134 - Title. - A Song of Degrees. We have now reached the last of the Gradual Psalms. The. Pilgrims are going home, and are singing the last song in their Psalter. They leave early in the morning, be fore the day has fully commenced, for the journey is long for many of them. While yet the night lingers they are on the move. As soon as they are outside the gates they see the guards upon the temple wall, and the lamps shining from the windows of the chambers which surround the sanctuary; there fore, moved by the sight, they chant a farewell to the perpetual attendants upon the holy shrine. Their parting exhortation arouses the priests to pronounce upon them a blessing out of the holy place: this benediction is contained in Psa_134:3. The priests as good as say, “You have desired us to bless the Lord, and now we pray the Lord to bless you.”

The Psalm teaches us to pray for those who are continually ministering be fore the Lord, and it invites all ministers to pronounce benedictions upon their loving and prayerful people.  — Psalms   

Psalms 134 - This is the last of the fifteen songs of degrees; and, if they were at any time sung all together in the temple-service, it is fitly made the conclusion of them, for the design of it is to stir up the ministers to go on with their work in the night, when the solemnities of the day were over. Some make this psalm to be a dialogue.

I. In the first two verses, the priests or Levites who sat up all night to keep the watch of the house of the Lord are called upon to spend their time while they were upon the guard, not in idle talk, but in the acts of devotion. 

II. In the last verse those who were thus called upon to praise God pray for him that gave them the exhortation, either the high priest or the captain of the guard. Or thus: those who did that service did mutually exhort one another and pray for one another. In singing this psalm we must both stir up ourselves to give glory to God and encourage ourselves to hope for mercy and grace from him.

A song of degrees. — Henry 

Psa 134:1-3 — We must stir up ourselves to give glory to God, and encourage ourselves to hope for mercy and grace from him. It is an excellent plan to fill up all our spare minutes with pious meditations, and prayers and praises. No time would then be a burden, nor should we murder our hours by trifling conversation and vain amusements, or by carnal indulgences. We need desire no more to make us happy, than to be blessed of the Lord. We ought to beg spiritual blessings, not only for ourselves, but for others; not only, The Lord bless me, but, The Lord bless thee; thus testifying our belief that there is enough for others as well as for us, and showing our good will to others. — MHCC

Psa 134:1-3 — This psalm instructs us concerning a two-fold blessing: -

I. Our blessing God, that is, speaking well of him, which here we are taught to do, Psa_134:1, Psa_134:2. 1. It is a call to the Levites to do it. They were the servants of the Lord by office, appointed to minister in holy things; they attended the sanctuary, and kept the charge of the house of the Lord, Num_3:6, etc. Some of them did by night stand in the house of the Lord, to guard the holy things of the temple, that they might not be profaned, and the rich things of the temple, that they might not be plundered. While the ark was in curtains there was the more need of guards upon it. They attended likewise to see that neither the fire on the altar nor the lamps in the candlestick went out. Probably it was usual for some devout and pious Israelites to sit up with them; we read of one that departed not from the temple night or day, Luk_2:37. Now these are here called upon to blesss the Lord. Thus they must keep themselves awake by keeping themselves employed. Thus they must redeem time for holy exercises; and how can we spend our time better than in praising God? It would be an excellent piece of husbandry to fill up the vacancies of time with pious meditations and ejaculations; and surely it is a very modest and reasonable to converse with God when we have nothing else to do. Those who stood in the house of the Lord must remember where they were, and that holiness and holy work became that house. Let them therefore bless the Lord; let them all do it in concert, or each by himself; let them lift up their hands in the doing of it, in token of the lifting up of their hearts. Let them lift up their hands in holiness (so Dr. Hammond reads it) or in sanctification, as it is fit when they lift them up in the sanctuary; and let them remember that when they were appointed to wash before they went in to minister they were thereby taught to lift up holy hands in prayer and praise.

2. It is a call to us to do it, who, as Christians, are made priests to our God, and Levites, Isa_66:21. We are the servants of the Lord; we have a place and a name in his house, in his sanctuary; we stand before him to minister to him. Even by night we are under his eye and have access to him. Let us therefore bless the Lord, and again bless him; think and speak of his glory and goodness. Let us lift up our hands in prayer, in praise, in vows; let us do our work with diligence and cheerfulness, and an elevation of mind. This exhortation is ushered in with Behold! a note commanding attention. Look about you, Sirs, when you are in God's presence, and conduct yourselves accordingly.

II. God's blessing us, and that is doing well for us, which we are here taught to desire, Psa_134:3. Whether it is the watchmen's blessing their captain, or the Levites' blessing the high priest, or whoever was their chief (as many take it, because it is in the singular number, The Lord bless thee), or whether the blessing is pronounced by one upon many (“The Lord bless thee, each of you in particular, thee and thee; you that are blessing God, the Lord bless you”), is not material. We may learn,

1. That we need desire no more to make us happy than to be blessed of the Lord, for those whom he blesses are blessed indeed.

2. That blessings out of Zion, spiritual blessings, the blessings of the covenant, and of communion with God, are the best blessings, which we should be most earnest for.

3. It is a great encouragement to us, when we come to God for a blessing, that it is he who made heaven and earth, and therefore has all the blessings of both at his disposal, the upper and nether springs.

4. We ought to beg these blessings, not only for ourselves, but for others also; not only, The Lord bless me, but, The Lord bless thee, thus testifying our belief of the fulness of divine blessings, that there is enough for others as well as for us, and our good-will also to others. We must pray for those that exhort us. Though the less is blessed of the greater (Heb_7:7), yet the greater must be prayed for by the less. — Henry 

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(Psa 135)  "Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD. {2} Ye that stand in the house of the LORD, in the courts of the house of our God, {3} Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.

{4} For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure. {5} For I know that the LORD is great, and that our Lord is above all gods. {6} Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places. {7} He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. {8} Who smote the firstborn of Egypt, both of man and beast. {9} Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. {10} Who smote great nations, and slew mighty kings; {11} Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: {12} And gave their land for an heritage, an heritage unto Israel his people.

{13} Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations. {14} For the LORD will judge his people, and he will repent himself concerning his servants. {15} The idols of the heathen are silver and gold, the work of men's hands. {16} They have mouths, but they speak not; eyes have they, but they see not; {17} They have ears, but they hear not; neither is there any breath in their mouths. {18} They that make them are like unto them: so is every one that trusteth in them.

{19} Bless the LORD, O house of Israel: bless the LORD, O house of Aaron: {20} Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD. {21} Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD."

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Psalms 135 - An exhortation to praise God for his goodness and greatness, Psa_135:1-5; for his wonders in nature, Psa_135:6, Psa_135:7; his wonders done in Egypt, Psa_135:8, Psa_135:9; in the wilderness, Psa_135:10-12; for his goodness to his people, Psa_135:13, Psa_135:14. The vanity of idols, Psa_135:15-18. Israel, with its priests and Levites, exhorted to praise the Lord, Psa_135:19-21.
This Psalm is intimately connected with the preceding. It is an exhortation addressed to the priests and Levites, and to all Israel, to publish the praises of the Lord. The conclusion of this Psalm is nearly the same with Psalm 115; and what is said about idols, and the effects of the power of God, seems to be taken from it and the tenth chapter of Jeremiah; and from these and other circumstances it appears the Psalm was written after the captivity; and might as Calmet conjectures, have been used at the dedication of the second temple. — Clarke 

Psalms 135 - General Remarks. - This Psalm has no title. It is mainly made up of selections from other Scriptures. It has been called a mosaic, and compared to a tessellated pavement. At the outset, its Psa_135:1-2 are taken from Psa_134:1-3; while the latter part of Psa_135:2 and the commencement of Psa_135:3 put us in mind of Psa_116:19; and Psa_135:4 suggests Deu_7:6. Does not Psa_135:5 remind us of Psa_95:3? As for Psa_135:7, it is almost identical with Jer_10:13, which may have been taken from it. The passage contained in Psa_135:13 is to be found in Exo_3:15, and Psa_135:14 in Deu_32:36. The closing verses, Psa_135:8-12, are in Ps. 136 From Psa_135:15-21 the strain is a repetition of Ps 115. This process of tracing the expressions to other sources might be pushed further without straining the quotations; the whole Psalm is a compound of many choice extracts, and yet it has all the continuity and freshness of an original poem. The Holy Spirit occasionally repeats himself; not because he has any lack of thoughts or words, but because it is expedient for us that we hear the same things in the same form. Yet, when our great Teacher uses repetition, it is usually with instructive variations, which deserve our careful attention.

Division. - Psa_135:1-14 contain an exhortation to praise Jehovah for his goodness (Psa_135:3), for his electing love (Psa_135:4), his greatness (Psa_135:5-7), his judgments (Psa_135:8-12), his unchanging character (Psa_135:13), and his love towards his people. This is followed by a denunciation of idols (Psa_135:15-18), and a further exhortation to bless the name of the Lord. It is a song full of life, vigour, variety, and devotion.   — Psalms   

Psalms 135 - This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. 

I. It begins with a call to praise God, particularly a call to the “servants of the Lord” to praise him, as in the foregoing psalm (Psa_135:1-3). 

II. It goes on to furnish us with matter for praise. God is to be praised,  1. As the God of Jacob (Psa_135:4). 

2. As the God of gods (Psa_135:5). 

3. As the God of the whole world (Psa_135:6, Psa_135:7). 

4. As a terrible God to the enemies of Israel (Psa_135:8-11). 

5. As a gracious God to Israel, both in what he had done for them and what he would do (Psa_135:12-14).  6. As the only living God, all other gods being vanity and a lie (Psa_135:15-18). 

III. It concludes with another exhortation to all persons concerned to praise God (Psa_135:19-21). In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God. — Henry 

Psa 135:1-4 — The subject-matter of praise, is the blessings of grace flowing from the everlasting love of God. The name of God as a covenant God and Father in Christ, blessing us with all spiritual blessings in him, is to be loved and praised. The Lord chose a people to himself, that they might be unto him for a name and a praise. If they do not praise him for this distinguishing favour, they are the most unworthy and ungrateful of all people. — MHCC

Psa 135:1-4 — Here is,

1. The duty we are called to - to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word.

2. The persons that are called upon to do this - the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, Psa_135:2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not?

3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory.

(2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin.

(3.) Because of the peculiar privileges of God's people (Psa_135:4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer_13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Exo_19:5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun. — Henry

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Psa 135:5-14 — God is, and will be always, the same to his church, a gracious, faithful, wonder-working God. And his church is, and will be, the same to him, a thankful, praising people: thus his name endures for ever. He will return in ways of mercy to them, and will delight to do them good. — MHCC
 
Psa 135:5-14 — The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider.

I. He asserts the doctrine of God's greatness (Psa_135:5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, “I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul.” He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison.

II. He proves him to be a great God by the greatness of his power, Psa_135:6.

1. He has an absolute power, and may do what he will: Whatsoever the Lord pleased, that did he, and none could control him, or say unto him, What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will in heaven, in earth, in the seas, and in all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing.

III. He gives instances of his great power,

1. In the kingdom of nature, Psa_135:7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him.

(1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that nothing is hidden from the heat of the sun, Psa_19:6. He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth, from the ends of the earth, that is, from the seas, by which the earth is surrounded.

(2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers.

(3.) Out of the same vapours (such is his wonderful power) he makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, 1Ki_18:38.

(4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer.

2. In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power,

(1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called tokens and wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point.

(2.) In destroying the kingdoms of Canaan before them, Psa_135:10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had mighty kings, and yet they were all smitten and slain - Sihon and Og, and all the kingdoms of Canaan, Psa_135:10, Psa_135:11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come.

(3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it.

IV. He triumphs in the perpetuity of God's glory and grace.

1. Of his glory (Psa_135:13): Thy name, O God! endures for ever. God's manifestations of himself to his people have everlasting fruits and consequences. What God doeth it shall be for ever, Ecc_3:14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Exo_3:15, where, when God had called himself the God of Abraham, Isaac, and Jacob, he adds, This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name endures for ever.

2. Of his grace. He will be kind to his people.

(1.) He will plead their cause against others that contend with them. He will judge his people, that is, he will judge for them, and will not suffer them to be run down.

(2.) He will not himself contend for ever with them, but will repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. This verse is taken from the song of Moses, Deu_32:36. — Henry 

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Psa 135:15-21 — These verses arm believers against idolatry and all false worship, by showing what sort of gods the heathen worshipped. And the more deplorable the condition of the Gentile nations that worship idols, the more are we to be thankful that we know better. Let us pity, and pray for, and seek to benefit benighted heathens and deluded sinners. Let us endeavour to glorify his name, and recommend his truth, not only with our lips, but by holy lives, copying the example of Christ's goodness and truth. — MHCC

Psa 135:15-21 — The design of these verses is,

I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Psa_115:4, etc.

1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination.

2. They had the shape of animals, but could not perform the least act, no, not of the animal life. They could neither see, nor hear, nor speak, nor so much as breathe; and therefore to make them with eyes, and ears, and mouths, and nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities.

3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, Psa_135:18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise.

II. To stir up the people of God to true devotion in the worship of the true God, Psa_135:19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore,

1. Let us set ourselves about the acts of devotion, and employ ourselves in them: Bless the Lord, and again and again, bless the Lord. In the parallel place (Psa_115:9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to trust in the Lord; here to bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him - the house of Israel (the nation in general), the house of Aaron and the house of Levi (the Lord's ministers that attended in his sanctuary), and all others that feared the Lord, though they were not of the house of Israel.

2. Let God have the glory of all: Blessed be the Lord. The tribute of praise arises out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs. — Henry 

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(Psa 136)  "O give thanks unto the LORD; for he is good: for his mercy endureth for ever. {2} O give thanks unto the God of gods: for his mercy endureth for ever. {3} O give thanks to the Lord of lords: for his mercy endureth for ever. {4} To him who alone doeth great wonders: for his mercy endureth for ever. {5} To him that by wisdom made the heavens: for his mercy endureth for ever. {6} To him that stretched out the earth above the waters: for his mercy endureth for ever. {7} To him that made great lights: for his mercy endureth for ever: {8} The sun to rule by day: for his mercy endureth for ever: {9} The moon and stars to rule by night: for his mercy endureth for ever. {10} To him that smote Egypt in their firstborn: for his mercy endureth for ever: {11} And brought out Israel from among them: for his mercy endureth for ever: {12} With a strong hand, and with a stretched out arm: for his mercy endureth for ever. {13} To him which divided the Red sea into parts: for his mercy endureth for ever: {14} And made Israel to pass through the midst of it: for his mercy endureth for ever: {15} But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever. {16} To him which led his people through the wilderness: for his mercy endureth for ever. {17} To him which smote great kings: for his mercy endureth for ever: {18} And slew famous kings: for his mercy endureth for ever: {19} Sihon king of the Amorites: for his mercy endureth for ever: {20} And Og the king of Bashan: for his mercy endureth for ever: {21} And gave their land for an heritage: for his mercy endureth for ever: {22} Even an heritage unto Israel his servant: for his mercy endureth for ever. {23} Who remembered us in our low estate: for his mercy endureth for ever: {24} And hath redeemed us from our enemies: for his mercy endureth for ever. {25} Who giveth food to all flesh: for his mercy endureth for ever. {26} O give thanks unto the God of heaven: for his mercy endureth for ever."

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Psalms 136 - An exhortation to give thanks to God for various mercies granted to all men, Psa_136:1-9; particularly to the Israelites in Egypt, Psa_136:10-12; at the Red Sea, Psa_136:13-15; in the wilderness, Psa_136:16-20; and in the promised land, Psa_136:21, Psa_136:22; for the redemption of the captives from Babylon Psa_136:23, Psa_136:24; and for his providential mercies to all, Psa_136:25, Psa_136:26.

This Psalm is little else than a repetition of the preceding, with the burden, כי לעולם חסדו  ki leolam chasdo, “because his mercy endureth for ever,” at the end of every verse. See below. It seems to have been a responsive song: the first part of the verse sung by the Levites, the burden by the people. It has no title in the Hebrew, nor in any of the Versions. It was doubtless written after the captivity. The author is unknown. — Clarke 

Psalms 136 - We know not by whom this Psalm was written, but we do know that it was sung in Solomon's temple (2Ch_7:3, 2Ch_7:6), and by the armies of Jehoshaphat when they sang themselves into victory in the wilderness of Tekoa. From the striking form of it we should infer that it was a popular hymn among the Lord's ancient people. Most hymns with a solid, simple chorus become favourites with congregations, and this is sure to have been one of the best beloved. It contains nothing but praise. It is tuned to rapture, and can only be fully enjoyed by a devoutly grateful heart.

It commences with a three-fold praise to the Triune Lord (Psa_136:1-3), then it gives us six notes of praise to the Creator (Psa_136:4-9), six more upon deliverance from Egypt (Psa_136:10-15), and seven upon the journey through the wilderness and the entrance into Canaan. Then we have two happy verses of personal gratitude for present mercy (Psa_136:23-24), one (Psa_136:25) to tell of the Lord's universal providence, and Psa_136:26 to excite to never-ending praise.   — Psalms   

Psalms 136 - 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). — Henry 

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 136:1-9 — 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. — Henry

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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 136:10-22 — 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. — Henry 

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(Psa 137)  "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. {2} We hanged our harps upon the willows in the midst thereof. {3} For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. {4} How shall we sing the Lord's song in a strange land? {5} If I forget thee, O Jerusalem, let my right hand forget her cunning. {6} If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

{7} Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. {8} O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. {9} Happy shall he be, that taketh and dasheth thy little ones against the stones."