CXXXVI. The recurrence in this psalm of the ancient liturgic refrain (see Notes, Psalm 106:1; Psalm 118:1), not after every verse, but after every clause, marks clearly the peculiarity of its choral use, and shows that it was composed expressly for the Temple service. It is invariably allowed to be one of the latest hymns in the collection. It has generally been known among the Jews as the Great Hallel, a designation, however, at other times given to the series Psalms 120-136 (according to others Psalm 135:4-21).
O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
O give thanks unto the God of gods: for his mercy endureth for ever. (2, 3) God of gods . . . Lord of Lords.—From Deuteronomy 10:17.
O give thanks to the Lord of lords: for his mercy endureth for ever.
To him who alone doeth great wonders: for his mercy endureth for ever. -4Psalm 72:18.
To him that by wisdom made the heavens: for his mercy endureth for ever. (5) By wisdom.—From Psalm 104:24, Proverbs 3:19, or Jeremiah 10:12.
To him that stretched out the earth above the waters: for his mercy endureth for ever. (6) While this section in many points recalls the account of creation in Genesis, it employs terms from other parts of Scripture.Stretched out.—A word and idea peculiar to Isaiah and this psalm (Isaiah 42:5; Isaiah 44:24); properly to beat out with the feet, then to overlay with a plate of metal (Isaiah 40:12). The earth is regarded as a flat plate that has been beaten out and spread on the face of the waters, whereas in Genesis it is pictured as emerging out of the waters.
To him that made great lights: for his mercy endureth for ever: (7) Lights.—An unusual word, meaning light itself, and not luminaries. But possibly the poet wished in one phrase to combine Genesis 1:3; Genesis 1:14-15.
The sun to rule by day: for his mercy endureth for ever:
The moon and stars to rule by night: for his mercy endureth for ever.
To him that smote Egypt in their firstborn: for his mercy endureth for ever: (10) For his mercy.—Here the refrain, after the mention of the destruction of the Egyptian first-born, and subsequently after that of war and slaughter, sounds harsh to Christian ears. But the word mercy (khesed) in the Hebrew motto implies distinctly covenant grace, that special favour of Jehovah in which the heathen did not share, and which was often most signally shown in their destruction.
And brought out Israel from among them: for his mercy endureth for ever:
With a strong hand, and with a stretched out arm: for his mercy endureth for ever.
To him which divided the Red sea into parts: for his mercy endureth for ever:
And made Israel to pass through the midst of it: for his mercy endureth for ever:
But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever.
To him which led his people through the wilderness: for his mercy endureth for ever.
To him which smote great kings: for his mercy endureth for ever:
And slew famous kings: for his mercy endureth for ever:
Sihon king of the Amorites: for his mercy endureth for ever: (19) Sihon.—Literally, to Sihon. Evidently the composer, after beginning so many verses with the preposition, placed it here inadvertently, whence it was copied in Psalm 135:11.
And Og the king of Bashan: for his mercy endureth for ever:
And gave their land for an heritage: for his mercy endureth for ever:
Even an heritage unto Israel his servant: for his mercy endureth for ever.
Who remembered us in our low estate: for his mercy endureth for ever:
And hath redeemed us from our enemies: for his mercy endureth for ever. (24) Redeemed.—Better, as in original, snatched us from. (Comp. Psalm 7:2, used of a lion suddenly seizing his prey.)
Who giveth food to all flesh: for his mercy endureth for ever. (25) All flesh.—Here apparently the word mercy takes a wider image and applies to all men. But only apparently so. Israel could think of Jehovah providing for the bodily wants of all as He was the creator of all, but the covenant grace was for them alone.
O give thanks unto the God of heaven: for his mercy endureth for ever. (26) God of heaven.—See Nehemiah 1:4; Nehemiah 2:4. This title, though implied in Psalm 11:4 and similar passages, was not used before the exile. Away from Zion and the visible token of the Divine presence, the hearts of the faithful began more and more to dream of their God as“One that His mansion hath on high Above the reach of mortal eye.” At the end the Vulgate repeats Psalm 136:3. (See Prayer Book.) |
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