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Psalm One
Hundred Thirty-five
Psalm 135
Chapter Contents
God to be praised for his mercy. (1-4) For his power and
judgments. (5-14) The vanity of idols. (15-21)
Commentary on Psalm 135:1-4
(Read Psalm 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.
Commentary on Psalm 135:5-14
(Read Psalm 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.
Commentary on Psalm 135:15-21
(Read Psalm 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.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 135
Verse 2
[2] Ye that stand in the house of the LORD
in the courts of
the house of our God
Ye — Ye priest and Levites.
Verse 6
[6] Whatsoever the LORD pleased
that did he in heaven
and
in earth
in the seas
and all deep places.
Seas — In the visible seas
and in the invisible depths both
of the earth and of the waters.
Verse 7
[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.
From — From all parts of the earth
from one end to another.
Rain — An eminent instance of his good providence.
Verse 14
[14] For the LORD will judge his people
and he will repent
himself concerning his servants.
Judge — Will in due time plead the cause of his people.
Repent — He will recall that severe sentence which for their
sins he had passed upon them.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
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 first two verses (Ps 135:1-2) are taken from Ps
134:1-3; while the latter part of Ps 135:2 and the commencement of Ps 135:3 put
us in mind of Ps 116:19; and Ps 135:4 suggests De 7:6. Does not Ps 135:5 remind
us of Ps 95:3? As for Ps 135:7
it is almost identical with Jer 10:13
which
may have been taken from it. The passage contained in Ps 135:13 is to be found in
Ex 3:15
and Ps 135:14 in De 32:36. The closing verses
Ps 135:8-12
are in
Psalms 136. From Ps 135:15 to the end the strain is a repetition of Ps 115:1-18
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. The first
fourteen verses contain an exhortation to praise Jehovah for his goodness (Ps
135:3)
for his electing love (Ps 135:4)
his greatness (Ps 135:5-7) his
judgments (Ps 135:8-12)
his unchanging character (Ps 135:13)
and his love
towards his people. This is followed by a denunciation of idols (Ps 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.
Verse
1. Praise ye the LORD
or
Hallelujah. Let those who
are themselves full of holy praise labour to excite the like spirit in others.
It is not enough for us to praise God ourselves
we are quite unequal to such a
work; let us call in all our friends and neighbours
and if they have been
slack in such service
let us stir them up to it with loving exhortations. Praise
ye the name of the LORD. Let his character be extolled by you
and let all
that he has revealed concerning himself be the subject of your song; for this
is truly his name. Specially let his holy and incommunicable name of
"Jehovah" be the object of your adoration. By that name he sets forth
his self existence
and his immutability; let these arouse your praises of his
Godhead. Think of hint with love
admire him with heartiness
and then extol
him with ardour. Do not only magnify the Lord because he is God; but study his
character and his doings
and thus render intelligent
appreciative praise. Praise
him
O ye servants of the Lord. If others are silent
you must not be; you
must be the first to celebrate his praises. You are "servants"
and
this is part of your service; his "name" is named upon you
therefore
celebrate his name with praises; you know what a blessed Master he is
therefore speak well of him. Those who shun his service are sure to neglect his
praise; but as grace has made you his own personal servants
let your hearts
make you his court musicians. Here we see the servant of the Lord arousing his
fellow servants by three times calling upon them to praise. Are we
then
so
slow in such a sweet employ? Or is it that when we do our utmost it is all too
little for such a Lord? Both are true. We do not praise enough; we cannot
praise too much. We ought to be always at it; answering to the command here
given—Praise
Praise
Praise. Let the Three-in-one have the praises of our
spirit
soul
and body. For the past
the present
and the future
let us
render threefold hallelujahs.
Verse
2. Ye that stand in the house of the Lord
in the courts of the
house of our God. You are highly favoured; you are the domestics of the
palace
nearest to the Father of the heavenly family
privileged to find your
home in his house; therefore you must
beyond all others
abound in
thanksgiving. You "stand; "or abide in the temple; you are constant
occupants of its various courts; and therefore from you we expect unceasing praise.
Should not ministers be celebrated for celebrating the praises of Jehovah?
Should not church officers and church members excel all others in the excellent
duty of adoration? Should not all of every degree who wait even in his outer
courts unite in his worship? Ought not the least and feeblest of his people to
proclaim his praises
in company with those who live nearest to him? Is it not
a proper thing to remind them of their obligations? Is not the Psalmist wise
when he does so in this case and in many others? Those who can call Jehovah
"our God" are highly blessed
and therefore should abound in the work
of blessing him. Perhaps this is the sweetest word in these two verses.
"This God is our God for ever and ever." "Our God"
signifies possession
communion in possession
assurance of possession
delight
in possession. Oh the unutterable joy of calling God our own!
Verse
3. Praise the LORD. Do it again; continue to do it; do it
better and more heartily; do it in growing numbers; do it at once. There are
good reasons for praising the Lord
and among the first is this—for the LORD
is good. He is so good that there is none good in the same sense or degree.
He is so good that all good is found in him
flows from him
and is rewarded by
him. The word God is brief for good; and truly God is the essence of goodness.
Should not his goodness be well spoken of? Yea
with our best thoughts
and
words
and hymns let us glorify his name. Sing praises unto his name
for it
is pleasant. The adjective may apply to the singing and to the name—they
are both pleasant. The vocal expression of praise by sacred song is one of our
greatest delights. We were created for this purpose
and hence it is a joy to
us. It is a charming duty to praise the lovely name of our God. All pleasure is
to be found in the joyful worship of Jehovah; all joys are in his sacred name
as perfumes lie slumbering in a garden of flowers. The mind expands
the soul
is lifted up
the heart warms
the whole being is filled with delight when we
are engaged in singing the high praises of our Father
Redeemer
Comforter.
When in any occupation goodness and pleasure unite
we do well to follow it up
without stint: yet it is to be feared that few of us sing to the Lord at all in
proportion as we talk to men.
Verse
4. For the LORD hath chosen Jacob unto himself. Jehovah hath
chosen Jacob. Should not the sons of Jacob praise him who has so singularly
favoured them Election is one of the most forcible arguments for adoring love.
Chosen! chosen unto himself!—who can be grateful enough for being concerned in
this privilege "Jacob have I loved"
said Jehovah
and he gave no
reason for his love except that he chose to love. Jacob had then done neither
good nor evil
yet thus the Lord determined
and thus he spake. If it be said
that the choice was made upon foresight of Jacob's character
it is
perhaps
even more remarkable; for there was little enough about Jacob that could
deserve special choice. By nature Jacob was by no means the most lovable of
men. No
it was sovereign grace which dictated the choice. But
mark
it was
not a choice whose main result was the personal welfare of Jacob's seed: the
nation was chosen by God unto himself
to answer the divine ends and
purposes in blessing all mankind. Jacob's race was chosen to be the Lord's own
to be the trustees of his truth
the maintainers of his worship
the mirrors of
his mercy. Chosen they were; but mainly for this end
that they might be a
peculiar people
set apart unto the service of the true God. And Israel for his
peculiar treasure. God's choice exalts; for here the name is changed from
Jacob
the supplanter
to Israel
the prince. The love of God gives a new name
and imparts a new value; for the comparison to a royal treasure is a most
honourable one. As kings have a special regalia
and a selection of the rarest
jewels
so the Lord deigns to reckon his chosen nation as his wealth
his
delight
his glory. What an honour to the spiritual Israel that they are all
this to the Lord their God! We are a people near and dear unto him; precious
and honourable in his sight. How can we refuse our loudest
heartiest
sweetest
music? If we did not extol him
the stones in the street would cry out
against us.
Verse
5. For I know that the LORD is great
and that our Lord is above
all gods. The greatness of God is as much a reason for adoration as his
goodness
when we are once reconciled to him. God is great positively great
comparatively
and great superlatively—"above all gods." Of this the
Psalmist had an assured personal persuasion. He says positively
"I
know." It is knowledge worth possessing. He knew by observation
inspiration
and realization; he was no agnostic
he was certain and clear upon
the matter. He not only knows the greatness of Jehovah
but that as the Adonai
or Ruler
"our Lord" is infinitely superior to all the imaginary
deities of the heathen
and to all great ones besides.
"Let
princes hear
let angels know
How mean their natures seem;
Those gods on high
and gods below
When once compared with him."
Many
have thought to worship Jehovah
and other gods with him; but this holy man
tolerated no such notion. Others have thought to combine their religion with
obedience to the unrighteous laws of tyrannical princes; this
also
the sweet
singer of Israel denounced; for he regarded the living God as altogether above
all men
who as magistrates and princes have been called gods. Observe here the
fourth of the five "fors." Ps 135:3-5
14 contain reasons for praise
each set forth with "for." A fruitful meditation might be suggested
by this.
Verse
6. Whatsoever the LORD pleased
that did he in heaven
and in
earth
in the seas
and all deep places. His will is carried out throughout
all space. The king's warrant runs in every portion of the universe. The
heathen divided the great domain; but Jupiter does not rule in heaven
nor
Neptune on the sea
nor Pluto in the lower regions; Jehovah rules over all. His
decree is not defeated
his purpose is not frustrated: in no one point is his
good pleasure set aside. The word "whatsoever" is of the widest range
and includes all things
and the four words of place which are mentioned
comprehend all space; therefore the declaration of the text knows neither limit
nor exception. Jehovah works his will: he pleases to do
and he performs the
deed. None can stay his hand. How different this from the gods whom the heathen
fabled to be subject to all the disappointments
failures
and passions of men!
How contrary even to those so called Christian conceptions of God which
subordinate him to the will of man
and make his eternal purposes the football
of human caprice. Our theology teaches us no such degrading notions of the
Eternal as that he can be baffled by man. "His purpose shall stand
and he
will do all his pleasure." No region is too high
no abyss too deep
no
land too distant
no sea too wide for his omnipotence: his divine pleasure
travels post over all the realm of nature
and his behests are obeyed.
Verse
7. He causeth the vapours to ascend from the ends of the earth.
Here we are taught the power of God in creation. The process of evaporation is
passed by unnoticed by the many
because they see it going on all around them;
the usual ceases to be wonderful to the thoughtless
but it remains a marvel to
the instructed. When we consider upon what an immense scale evaporation is
continually going on
and how needful it is for the existence of all life
we
may well admire the wisdom and the power which are displayed therein. All
around us from every point of the horizon the vapour rises
condenses into
clouds
and ultimately descends as rain. Whence the vapours originally ascended
from which our showers are formed it would be impossible to tell; most probably
the main part of them comes from the tropical regions
and other remote places
at "the ends of the earth." It is the Lord who causes them to rise
and not a mere law. What is law without a force at the back of it? He maketh
lightnings for the rain. There is an intimate connection between lightning
and rain
and this would seem to be more apparent in Palestine than even with
ourselves; for we constantly read of thunderstorms in that country as attending
heavy down pours of rain. Lightning is not to be regarded as a lawless force
but as a part of that wonderful machinery by which the earth is kept in a fit
condition: a force as much under the control of God as any other
a force most
essential to our existence. The ever changing waters
rains
winds
and
electric currents circulate as if they were the life blood and vital spirits of
the universe. He bringeth the wind out of his treasuries. This great
force which seems left to its own wild will is really under the supreme and
careful government of the Lord. As a monarch is specially master of the
contents of his own treasure
so is our God the Lord of the tempest and
hurricane; and as princes do not spend their treasure without taking note and
count of it
so the Lord does not permit the wind to be wasted
or squandered
without purpose. Everything in the material world is under the immediate
direction and control of the Lord of all. Observe how the Psalmist brings
before us the personal action of Jehovah: "he causeth"
"he
maketh"
"he bringeth." Everywhere the Lord worketh all things
and there is no power which escapes his supremacy. It is well for us that it is
so: one bandit force wandering through the Lord's domains defying his control
would cast fear and trembling over all the provinces of providence. Let us
praise Jehovah for the power and wisdom with which he rules clouds
and lightnings
and winds
and all other mighty and mysterious agencies.
Verse
8. Who smote the firstborn of Egypt
both of man and beast.
Herein the Lord is to be praised; for this deadly smiting was an act of justice
against Egypt
and of love to Israel. But what a blow it was! All the firstborn
slain in a moment! How it must have horrified the nation
and cowed the boldest
enemies of Israel! Beasts because of their relationship to man as domestic
animals are in many ways made to suffer with him. The firstborn of beasts must
die as well as the firstborn of their owners
for the blow was meant to astound
and overwhelm
and it accomplished its purpose. The firstborn of God had been
sorely smitten
and they were set free by the Lord's meting out to their oppressors
the like treatment.
Verse
9. Who sent tokens and wonders into the midst of thee
O Egypt
upon Pharaoh
and upon all his servants. The Lord is still seen by the
Psalmist as sending judgments upon rebellious men; he keeps before us the
personal action of God
"who sent tokens"
etc. The more distinctly
God is seen the better. Even in plagues he is to be seen
as truly as in
mercies. The plagues were not only terrible wonders which astounded men
but
forcible tokens or signs by which they were instructed. No doubt the plagues
were aimed at the various deities of the Egyptians
and were a grand exposure
of their impotence; each one had its own special significance. The judgments of
the Lord were no side blows
they struck the nation at the heart; he sent his
bolts "into the midst of thee
O Egypt!" These marvels happened in
the centre of the proud and exclusive nation of Egypt
which thought itself far
superior to other lands; and many of these plagues touched the nation in points
upon which it prided itself. The Psalmist addresses that haughty nation
saying
"O Egypt"
as though reminding it of the lessons which it had
been taught by the Lord's right hand. Imperious Pharaoh had been the ringleader
in defying Jehovah
and he was made personally to smart for it; nor did his
flattering courtiers escape
upon each one of them the scourge fell heavily.
God's servants are far better off than Pharaoh's servants: those who stand in
the courts of Jehovah are delivered
but the courtiers of Pharaoh are smitten
all of them
for they were all partakers in his evil deeds. The Lord is to be
praised for thus rescuing his own people
and causing their cruel adversaries
to bite the dust. Let no true Israelite forget the song of the Red Sea
but
anew let us hear a voice summoning us to exulting praise: "Sing unto the
Lord
for he hath triumphed gloriously."
Verse
10. Who smote great nations
and slew mighty kings. The
nations of Canaan joined in the desperate resistance offered by their monarchs
and so they were smitten; while their kings
the ringleaders of the fight
were
slain. Those who resist the divine purpose will find it hard to kick against
the pricks. The greatness of the nations and the might of the kings availed
nothing against the Lord. He is prepared to mete out vengeance to those who
oppose his designs: those who dream of him as too tender to come to blows have
mistaken the God of Israel. He intended to bless the world through his chosen
people
and he would not be turned from his purpose: cost what it might
he
would preserve the candle of truth which he had lighted
even though the blood
of nations should be spilt in its defence. The wars against the Canaanite races
were a price paid for the setting up of a nation which was to preserve for the
whole world the lively oracles of God.
Verse
11. Sihon king of the Amorites
and Og king of Bashan. These
two kings were the first to oppose
and they were amongst the most notable of
the adversaries: their being smitten is therefore a special object of song for
loyal Israelites. The enmity of these two kings was wanton and unprovoked
and
hence their overthrow was the more welcome to Israel. Sihon had been victorious
in his war with Moab
and thought to make short work with Israel
but he was
speedily overthrown: Og was of the race of the giants
and by his huge size
inspired the tribes with dread; but they were encouraged by the previous
overthrow of Sihon
and soon the giant king fell beneath their sword. And
all the kingdoms Of Canaan. Many were these petty principalities
and some
of them were populous and valiant; but they all fell beneath the conquering
hand of Joshua
for the Lord was with him. Even so shall all the foes of the
Lord's believing people in these days be put to the rout: Satan and the world
shall be overthrown
and all the hosts of sin shall be destroyed
for our
greater Joshua leads forth our armies
conquering and to conquer. Note that in
this verse we have the details of matters which were mentioned in the bulk in
the previous stanza: it is well when we have sting of mercies in the gross to
consider them one by one
and give to each individual blessing a share in our
song. It is well to preserve abundant memorials of the Lord's deliverance
so
that we not only sing of mighty kings as a class but also of "Sihon king
of the Amorites and Og king of Bashan" as distinct persons.
Verse
12. And gave their land for an heritage
an heritage unto Israel
his people. Jehovah is Lord Paramount
and permits men to hold their lands
upon lease
terminable at his pleasure. The nations of Canaan had become
loathsome with abominable vices
and they were condemned by the great Judge of
all the earth to be cut off from the face of the country which they defiled.
The twelve tribes were charged to act as their executioners
and as their fee
they were to receive Canaan as a possession. Of old the Lord had given this
land to Abraham and his seed by a covenant of salt
but he allowed the Amorites
and other tribes to sojourn in it till their iniquity was full
and then he
bade his people come and take their own out of the holders' hands. Canaan was
their heritage because they were the Lord's heritage
and he gave it to them
actually because he had long before given it to them by promise. The Lord's
chosen still have a heritage from which none can keep them back. Covenant
blessings of inestimable value are secured to them; and
as surely as God has a
people
his people shall have a heritage. To them it comes by gift
though they
have to fight for it. Often does it happen when they slay a sin or conquer a
difficulty that they are enriched by the spoil: to them even evils work for
good
and trials ensure triumphs. No enemy shall prevail so as to really injure
them
for they shall find a heritage where once they were opposed by "all
the kingdoms of Canaan."
Verse
13. Thy name
O LORD
endureth for ever. God's name is
eternal
and will never be changed. His character is immutable; his fame and
honour also shall remain to all eternity. There shall always be life in the
name of Jesus
and sweetness and consolation. Those upon whom the Lord's name
is named in verity and truth shall be preserved by it
and kept from all evil
world without end. JEHOVAH is a name which shall outlive the ages
and retain
the fulness of its glory and might for ever. And thy memorial
O LORD
throughout all generations. Never shall men forget thee
O Lord. The
ordinances of thine house shall keep thee in men's memories
and thine
everlasting gospel and the grace which goes therewith shall be abiding
reminders of thee. Grateful hearts will for ever beat to thy praise
and
enlightened minds shall continue to marvel at all thy wondrous works. Men's
memorials decay
but the memorial of the Lord abideth evermore. What a comfort
to desponding minds
trembling for the ark of the Lord! No
precious Name
thou
shalt never perish! Fame of the Eternal
thou shalt never grow dim! This verse
must be construed in its connection
and it teaches us that the honour and
glory gained by the Lord in the overthrow of the mighty kings would never die
out. Israel for long ages reaped the benefit of the prestige which the
divine victories had brought to the nation. Moreover
the Lord in thus keeping
his covenant which he made with Abraham
when he promised to give the land to
his seed
was making it clear that his memorial contained in promises and
covenant would never be out of his sight. His name endures in all its
truthfulness
for those who occupied Israel's land were driven out that the
true heirs might dwell therein in peace.
Verse
14. For the LORD will judge his people. He will exercise
personal discipline over them
and not leave it to their foes to maltreat them
at pleasure. When the correction is ended he will arise and avenge them of
their oppressors
who for a while were used by him as his rod. He may seem to
forget his people
but it is not so; he will undertake their cause and deliver
them. The judges of Israel were also her deliverers
and such is the Lord of
hosts: in this sense—as ruling
preserving
and delivering his chosen—Jehovah
will judge his people. And he will repent himself concerning his servants.
When he has smitten them
and they lie low before him
he will pity them as a
father pitieth his children
for he doth not afflict willingly. The Psalm
speaks after the manner of men: the nearest description that words can give of
the Lord's feeling towards his suffering servants is that he repents the evil
which he inflicted upon them. He acts as if he had changed his mind and
regretted smiting them. It goes to the heart of God to see his beloved ones
oppressed by their enemies: though they deserve all they suffer
and more than
all
yet the Lord cannot see them smart without a pang. It is remarkable that
the nations by which God has afflicted Israel have all been destroyed as if the
tender Father hated the instruments of his children's correction. The chosen
nation is here called
first
"his people"
and then "his
servants:" as his people he judges them
as his servants he finds comfort
in them
for so the word may be read. He is most tender to them when he sees
their service; hence the Scripture saith
"I will spare them
as a man
spareth his own son that serveth him." Should not the "servants"
of God praise him? He plagued Pharaoh's servants; but as for his own he has
mercy upon them
and returns to them in love after he has in the truest
affection smitten them for their iniquities. "Praise him
O ye servants of
the Lord."
Verse
15. The idols of the heathen are silver and gold
the work of
men's hands. Their essential material is dead metal
their attributes are
but the qualities of senseless substances
and what of form and fashion they
exhibit they derive from the skill and labour of those who worship them. It is
the height of insanity to worship metallic manufactures. Though silver and gold
are useful to us when we rightly employ them
there is nothing about them which
can entitle them to reverence and worship. If we did not know the sorrowful
fact to be indisputable
it would seem to be impossible that intelligent beings
could bow down before substances which they must themselves refine from the
ore
and fashion into form. One would think it less absurd to worship one's own
hands than to adore that which those hands have made. What great works can
these mock deities perform for man when they are themselves the works of man?
Idols are fitter to be played with
like dolls by babes
than to be adored by
grown up men. Hands are better used in breaking than in making objects which
can be put to such an idiotic use. Yet the heathen love their abominable
deities better than silver and gold: it were well if we could say that some
professed believers in the Lord had as much love for him.
Verse
16. They have mouths. For their makers fashioned them like
themselves. An opening is made where the mouth should be
and yet it is no
mouth
for they eat not
they speak not. They cannot communicate with
their worshippers; they are dumb as death. If they cannot even speak
they are
not even so worthy of worship as our children at school. Jehovah speaks
and it
is done: but these images utter never a word. Surely
if they could speak
they
would rebuke their votaries. Is not their silence a still more powerful rebuke?
When our philosophical teachers deny that God has made any verbal revelation of
himself they also confess that their god is dumb. Eyes have they
but they see
not. Who would adore a blind man—how can the heathen be so mad as to bow
themselves before a blind image? The eyes of idols have frequently been very
costly; diamonds have been used for that purpose; but of what avail is the
expense
since they see nothing? If they cannot even see us
how can they know
our wants
appreciate our sacrifices
or spy out for us the means of help! What
a wretched thing
that a man who can see should bow down before an image which
is blind! The worshipper is certainly physically in advance of his god
and yet
mentally he is on a level with it; for assuredly his foolish heart is darkened
or he would not so absurdly play the feel.
Verse
17. They have ears
and very large ones
too
if we remember
certain of the Hindu idols. But they hear not. Useless are their ears;
in fact
they are mere counterfeits and deceits. Ears which men make are always
deaf: the secret of hearing is wrapped up with the mystery of life
and both
are in the unsearchable mind of the Lord. It seems that these heathen gods are
dumb
and blind
and deaf—a pretty bundle of infirmities to be found in a
deity! Neither is there any breath in their mouths; they are dead
no
sign of life is perceptible; and breathing
which is of the essence of animal
life
they never knew. Shall a man waste his breath in crying to an idol which
has no breath? Shall life offer up petitions to death? Verily
this is a
turning of things upside down.
Verse
18. They that make them are like unto them. they are as
blockish
as senseless
as stupid as the gods they have made
and
like them
they are the objects of divine abhorrence
and shall be broken in pieces in due
time. So is every one that trusteth in them. The idol worshippers are as
bad as the idol makers; for if there were none to worship
there would be no
market for the degrading manufacture. Idolaters are spiritually dead
they are
the mere images of men
their best being is gone
they are not what they seem.
Their mouths do not really pray
their eyes see not the truth
their ears hear
not the voice of the Lord
and the life of God is not in them. Those who
believe in their own inventions in religion betray great folly
and an utter
absence of the quickening Spirit. Gracious men can see the absurdity of
forsaking the true God and setting up rivals in his place; but those who
perpetrate this crime think not so: on the contrary
they pride themselves upon
their great wisdom
and boast of "advanced thought" and "modern
culture." Others there are who believe in a baptismal regeneration which
does not renew the nature
and they make members of Christ and children of God
who have none of the spirit of Christ
or the signs of adoption. May we be
saved from such mimicry of divine work lest we also become like our idols.
Verse
19. Bless the LORD
O house of Israel. All of you
in all your
tribes
praise the one Jehovah. Each tribe
from Reuben to Benjamin
has its
own special cause for blessing the Lord
and the nation as a whole has
substantial reasons for pouring out benedictions upon his name. Those whom God
has named "the house of Israel"
a family of prevailing princes
ought to show their loyalty by thankfully bowing before their sovereign Lord. Bless
the LORD
O house of Aaron. These were elected to high office and permitted
to draw very near to the divine presence; therefore they beyond all others were
bound to bless the Lord. Those who are favoured to be leaders in the church
should be foremost in adoration. In God's house the house of Aaron should feel
bound to speak well of his name before all the house of Israel.
Verse
20. Bless the LORD
O house of Levi. These helped the priests
in other things
let them aid them in this also. The house of Israel comprehends
all the chosen seed; then we come down to the smaller but more central ring of
the house of Aaron
and now we widen out to the whole tribe of Levi. Let
reverence and adoration spread from man to man until the whole lump of humanity
shall be leavened. The house of Levi had choice reasons for blessing God: read
the Levite story and see. Remember that the whole of the Levites were set apart
for holy service
and supported by tim tribes allotted to them; therefore they
were in honour bound above all others to worship Jehovah with cheerfulness.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Jehovah
infinitude
immensity itself
in all things
to all things
beyond all things
everywhere
wholly
essentially
continually present: as Jehovah
constancy
immutability
eternity itself
without any variableness
or shadow of change;
yesterday
today
and for ever the same. In a word
when we think of the Most
High God
Father
Son
and Holy Ghost
we should think of him as Jehovah
Unity
in Trinity
Trinity in Unity
Three Persons
One Being
One Essence
One Lord
One Jehovah
blessed for ever. This is that glorious
that Almighty Being
which the Psalmist here means when he saith
"Praise ye the name of the
LORD."—William Beveridge
1636-1708.
Verse
1. Praise him
O ye servants of the LORD. For ye will do
nothing out of place by praising your Lord as servants. And if ye were
to be for ever only servants
ye ought to praise the Lord; how much more ought
those servants to praise the Lord who have obtained the privilege of sons?—Augustine.
Verse
1. Praise
praise
praise. When duties are thus inculcated
it notes the necessity and excellency thereof; together with our dulness and
backwardness thereunto.—John Trapp.
Verses
1-2
21. Praise. To prevent any feeling of weariness which might arise
from the very frequent repetition of this exhortation to praise God
it is only
necessary to remember that there is no sacrifice in which he takes greater
delight than in the expression of praise. Thus (Ps 1:14)
"Sacrifice unto
the Lord thanksgiving
and pay thy vows unto the Most High; "and (Ps
116:12-13)
"What shall I render unto the LORD for all his benefits toward
me? I will take the cup of salvation
and call upon the name of the LORD."
Particular attention is to be paid to those passages of Scripture which speak
in such high terms of that worship of God which is spiritual; otherwise we may
be led
in the exercise of a misguided zeal
to spend our labour upon trifles
and in this respect imitate the example of too many who have wearied themselves
with ridiculous attempts to invent additions to the service of God
while they
have neglected what is of all other things most important. That is the reason
why the Holy Spirit so repeatedly inculcates the duty of praise. It is that we may
not undervalue
or grow careless in this devotional exercise. It implies
too
an indirect censure of our tardiness in proceeding to the duty; for he would
not reiterate the admonition were we ready and active in the discharge of it.—John
Calvin.
Verses
1-3. As Gotthold was one day passing a tradesman's house
he
heard the notes of a Psalm
with which the family were concluding their morning
meal. He was deeply affected
and
with a full heart
said to himself: O my
God
how pleasing to my ears is the sound of thy praise
and how comforting to
my soul the thought that there are still a few who bless thee for thy goodness.
Alas
the great bulk of mankind have become brutalized
and resemble the swine
which in harvest gather and fatten upon the acorns beneath the oak
but show to
the tree
which bore them
no other thanks than rubbing off its bark
and
tearing up the sod around it. In former times
it was the law in certain
monasteries
that the chanting of the praise of God should know no
interruption
and that one choir of monks should
at stated intervals
relieve
another in the holy employment. To the superstition and trust in human works
of which there may have been here a mixture
we justly assign a place among the
wood
hay
and stubble (1Co 3:12). At the same time it is undeniably right that
thy praise should never cease; and were men to be silent
the very stones would
cry out. We must begin eternal life here below
not only in our conscience
but
also with our praise. Our soul ought to be like a flower
not merely receiving
the gentle influence of heaven
but
in its turn
and as if in gratitude
exhaling also a sweet and pleasant perfume. It should be our desire
as it once
was that of a pious man
that our hearts should melt and dissolve like incense
in the fire of love
and yield the sweet fragrance of praise: or we should be
like the holy martyr who professed himself willing to be consumed
if from his
ashes a little flower might spring and blossom to the glory of God. We should
be ready to give our very blood to fertilize the garden of the church
and
render it more productive of the fruit of praise. Well then
my God
I will
praise and extol thee with heart and mouth to the utmost of my power. Oh
that
without the interruptions which eating
and drinking
and sleep require
I
could apply myself to this heavenly calling! Every mouthful of air which I
inhale is mixed with the goodness which preserves my life; let every breath
which I exhale be mingled at least with a hearty desire for thy honour and
praise. Hallelujah! Ye holy angels
ye children of men
and all ye creatures
praise the Lord with me
and let us exalt his name together.—Christian
Scriver Gotthold
1629-1693.
Verse
3. Praise the LORD. Hallelujah (praise to Jah!) for good
(is) Jehovah. Make music to his name
for it is lovely. The last words may
also he translated
he is lovely
i.e. an object worthy of supreme
attachment.—Joseph Addison Alexander.
Verse
3. Praise the LORD; for the LORD is good. That is
originally
transcendently
effectively; he is good
and doeth good (Ps
119:68)
and is therefore to be praised with mind
mouth
and practice.—John
Trapp.
Verse
3. Sing praises unto his name; for it is pleasant. The work
of praising God hath a sort of reward joined with it. When we praise God most
we get much benefit by so doing: it is so comely in itself
so pleasant unto
God
and profitable to the person that offereth praises
so fit to cheer up his
spirit
and strengthen his faith in God
whose praises are the pillars of the
believer's confidence and comfort
that a man should be allured thereunto: "Sing
praises unto his name; for it is pleasant; "and this is the second
motive or reason to praise God the first being that "the Lord is
good".—David Dickson.
Verse
4. For the LORD hath chosen
etc. God's distinguishing grace
should make his elect lift up many a humble
joyful
and thankful heart to
him.—John Trapp.
Verse
4. Jacob
Israel. Praise the Lord for enroling you in this
company. To quicken you in this work of praise
consider what you were; you
were not a people
God raised you up from the very dunghill to this preferment;
remember your past estate. Look
as old Jacob considered what he had been when
God preferred him (Ge 32:10); "With my staff I passed over this Jordan
and
now I am become two bands; "so do you say
I am a worthless creature
it
is God that hath taken me into his grace
praised be the Lord that hath chosen
me. Then consider how many are left to perish in the wide world. Some live out
of the church's pale that never heard of Christ
and many others have only a
loose general form of Christianity. Oh! blessed be God that hath chosen me to
be of the number of his peculiar people. It is said (Zec 13:8)
"And it
shall come to pass in all the land
saith the Lord
that two parts shall be cut
off and die
but the third shall be left therein." We pass through many
bolters before we come to be God's peculiar people
as the corn is ground
bolted
searched before it comes to be fine flour. Many have not the knowledge of
God
and others live in the church but are carnal; and for me to be one of his
peculiar people
a member of Christ's mystical body
oh! what a privilege is
this! And then what moved him to all this? Nothing but his own free grace.
Therefore praise the Lord.—Thomas Manton.
Verse
4. His peculiar treasure. The Hebrew word scgullah
signifieth God's special jewels
God's proper ones
or God's secret ones
that
he keeps in store for himself
and for his own special service and use. Princes
lock up with their own hands in secret their most precious and costly jewels;
and so doth God his: "For the LORD hath chosen Jacob unto himself
and
Israel for his peculiar treasure"
or for his secret gain.—Thomas
Brooks.
Verse
4. His peculiar treasure. Will not a man that is not
defective in his prudentials secure his jewels? "They shall be mine in
that day when I make up my jewels
and I will spare them as a father his son
that serveth him:" Mal 3:17. If a house be on fire
the owner of it will
first take care of his wife and children
then of his jewels
and last of all
of his lumber and rubbish. Christ secures first his people
for they are his
jewels; the world is but lumber and rubbish.—Richard Mayhew.
Verse
5. For I know. The word "I" is made emphatic
in the original. Whatever may be the case with others
I have had personal and
precious experience of the greatness of Jehovah's power
and of his infinite
supremacy above all other gods. The author of the Psalm may either speak for
all Israel as a unit
or he may have framed his song so that every worshipper
might say this for himself as his own testimony.—Henry Cowles.
Verse
5. For I know that the LORD is great
etc. On what a firm
foundation does the Psalmist plant his foot—"I know!" One
loves to hear men of God speaking in this calm
undoubting
and assured
confidence
whether it be of the Lord's goodness or of the Lord's greatness.
You may perhaps say
that it required no great stretch of faith or knowledge
or any amount of bravery
to declare that God was great; but I think that not
many wise nor mighty had in the Psalmist's days attained unto his knowledge or
made his confession
that Jehovah
the God of Israel
was "above all
gods." Baal and Chemosh
and Milcom and Dagon
claimed the fealty of
the nations round about; and David
in the Court of Achish
would have found
his declaration as unwelcome
as it would have been rejected as untrue. Moses
once carried a message from Jehovah to the king of Egypt
and his reply was
"Who is the Lord
that I should obey his voice? I know not the Lord;
"and even of Jehovah's peculiar treasure
all were not Israel that were of
Israel. There is a knowledge that plays round the head
like lightning on a
mountain's summit
that leaves no trace behind; and there is a knowledge that
like
the fertilizing stream
penetrates into the very recesses of the heart
and
issues forth in all the fruits of holiness
of love
and peace
and joy for
evermore.—Barton Bouchier.
Verse
6. Whatsoever the LORD pleased
that did he
etc. He was not
forced to make all that he made
but all that he willed he made. His will was
the cause of all things which he made. Thou makest a house
because if thou
didst not make it thou wouldest be left without a habitation: necessity compels
thee to make a home
not free will. Thou makest a garment
because thou
wouldest go about naked if thou didst not make it; thou art therefore led to
making a garment by necessity
not by free will. You plant a mountain with
vines
you sow seed
because if thou didst not do so
thou wouldest not have
food; all such things thou doest of necessity. God has made all things of his
goodness. He needed nothing that he made; and therefore he hath made all things
that he willed. He did whatsoever he willed in the heaven and earth: do you do
all that you will even in your field? You will many things
but can not do all
you wish in thy own house. Thy wife
perchance
gainsays thee
thy children
gainsay thee
sometimes even thy servant contumaciously gainsays thee
and thou
doest not what thou wiliest. But thou sayest
I do what I will
because I
punish the disobedient and gainsayer. Even this you do not when you will.—Augustine.
Verse
6. Whatsoever the LORD pleased
that did he
etc. God's will
obtains and hath the upper hand everywhere. Down man
down pope
down devil;
you must yield; things shall not be as you will
but as God will! We may well
say
"Who hath resisted his will?" Ro 9:19. Many
indeed
disobey
and sin against the will of his precept; but none ever did
none ever shall
frustrate
or obstruct the will of his purpose; for he will do all his pleasure
and in
his way mountains shall become a plain.—William Slater (-1704)
in
"The Morning Exercises."
Verse
6. Upon the Arminian's plan (if absurdity can deserve the name of a
plan)
the glorious work of God's salvation
and the eternal redemption of
Jesus Christ
are not complete
unless a dying mortal lends his arm; that is
unless he
who of himself can do nothing
vouchsafe to begin and accomplish
that which all the angels in heaven cannot do; namely
to convert the soul from
Satan to God. How contrary is all this to the language of Scripture—how
repugnant to the oracles of truth "Whatsoever the Lord pleased
that did
he in heaven and in earth."—Ambrose Serle (-1815)
in
"Horoe Solitariae."
Verse
6. In heaven and in the earth
etc. His power is infinite. He
can do what he will do everywhere; all places are there named but purgatory;
perhaps he can do nothing there
but leaves all that work for the Pope.—Thomas
Adams.
Verse
6. In the seas
and all deep places. He did wonders in the
mighty waters: more than once he made the boisterous sea a calm
and walked
upon the surface of it; and as of old he broke up the fountains of the great
deep
and drowned the world; and at another time dried up the sea
and led his
people through the depths
as through a wilderness; so he will hereafter bind
the old serpent
the devil
and cast him into the abyss
into the great deep
the bottomless pit
where he will continue during the thousand years' reign of
Christ with his saints.—John Gill.
Verse
6. The word "pleaseth" limits the general note or
particle "all" unto all works which in themselves are good
or
else serve for good use
and so are pleasing to the Lord for the use sake. He
doth not say that the Lord doth all things which are done
but all things which
he pleaseth
that is
he doth not make men sinful and wicked
neither doth he
work rebellion in men
which is displeasing unto him; but he doth whatsoever is
pleasing
that is
all things which are agreeable to his nature. And whatsoever
is according to his will and good pleasure
that he doth
for none can hinder
it. This is the true sense and meaning of the words.—George Walker
in
"God made visible in his Works"
1641.
Verse
6. Whatsoever the LORD pleased
that did
etc. With reference
to
the government of Providence
it is said of God
that "he doeth
according to his will in the army of heaven
and among the inhabitants of the
earth." Even insensible matter is under his control. Fire and hail
snow and
vapour
and stormy wind
fulfil his word: and with reference to intelligent
agents
we are told that he maketh the most refractory
even the Wrath of man
to praise him
and the remainder of wrath he restrains. The whole Bible
exhibits Jehovah as so ordering the affairs of individuals
and of nations
as
to secure the grand purpose he had in view in creating the world
—viz.
the
promotion of his own glory
in the salvation of a multitude which no man can
number
of all nations
and kindreds
and tribes
and peoples
and tongues. One
of the most prominent distinctions between divine revelation and ordinary
history is
that when the same general events are narrated
the latter
exhibits—(it is its province so to do—it is not able indeed to do more
)the agency
of man
the former
the agency of God. Profane history exhibits the instruments
by which Jehovah works; the finger of divine revelation points to the unseen
but almighty hand which wields and guides the instrument
and causes even Herod
and Pontius Pilate
together with the Jews and the people of Israel
to do what
the hand and the counsel of God determined before to be done.—George Payne
in "Lectures on Christian Theology
" 1850.
Verse
7. He causeth the vapours to ascend
etc. Dr. Halley made a
number of experiments at St. Helena as to the quantity of water that is daily
evaporated from the sea
and he found that ten square inches of the ocean's
surface yielded one cubic inch of water in twelve hours—a square mile therefore
yields 401
448
960 cubic inches
or 6
914 tons of water. From the surface of
the Mediterranean Sea during a summer's day there would pass off in invisible
vapour five thousand millions of tons of water. This being only for one day
the quantity evaporated in a year would be 365 times greater
and in two
thousand years it would amount to four thousand billions of tons
which
evaporation would in time empty the Mediterranean Sea; but we have good reason
for believing that there is as much water there now as in the time of the
Romans
therefore the balance is kept up by the downpour of rain
the influx of
the rivers
and the currents from the Atlantic. Now let us consider the amount
of power required for all this evaporation. Mr. Joule
whose experiments have
given to the world so much valuable information
says that if we had a pool of
water one square mile and six inches in depth to be evaporated by artificial
heat
it would require the combustion of 30
000 tons of coal to effect it;
therefore to evaporate all the water that ascends from the earth it would take
6
000
000
000
000 (six billion) tons
or more than all the coal that could be
stowed away in half a dozen such worlds as this; and yet silently and surely
has the process of evaporation been going on for millions of years.—Samuel Kinns
in "Moses and Geology"
1882.
Verse
7. He causeth the vapours to ascend
etc. There is no
physical necessity that the boiling point of water should occur at two hundred
and twelve degrees of the Fahrenheit scale. As far as we know
it might have
been the same with the boiling points of oil of turpentine
alcohol or ether.
We shall see the benevolence of the present adjustment by noticing some of the
consequences which would follow if any change were made. The amount of vapour
given off at ordinary temperatures by any liquid depends on the temperature at
which it boils. If the boiling point of water were the same as that of alcohol
the vapour given off by the ocean would be two and a half times as much as at
present. Such an excess of aqueous vapour would produce continual rains and
inundations
and would make the air too damp for animal
and too cloudy for
vegetable
life. If water boiled at the same temperature as ether
the vapour
rising from the ocean would be more than twenty-five times as much as at
present. In such a state of things no man could see the sun on account of the
clouds; the rain would be so excessive as to tear up the soil and wash away
plants; inundations would be constant
and navigation would be impossible in
the inland torrents which would take the place of our rivers. In winter the
snow of one day might bury the houses. If
on the other hand
water boiled at
the same temperature with oil of turpentine
the vapour given off by the ocean
would be less than one fourth of its present amount. In this case rain would be
a rarity
like an eclipse of the sun
the dryness of the desert of Sahara would
be equalled in a large part of the globe
which would
therefore
be bare of
vegetation
and incapable of sustaining animal life. Plants would be scorched
by unclouded sunshine
springs and rivulets would be dry
and inland navigation
would cease; for nearly all the rain would be absorbed by the porous earth. We
see
then
that the boiling point of water has been adjusted to various
relations. It is adjusted to the capacity of space to contain aqueous vapour h
transparent state; if it were higher than two hundred and twelve degrees
earth
would be scorched by an unclouded sun; if it were lower
it would under
continual shade. It is suited to the demand of plants for water; if it were
higher
they would suffer from drought; if it were lower
they would torn up by
floods. It is in harmony with the texture of the soil: if it higher
the earth
would absorb all the rain which falls; if it were lower
the would often be
washed away by the surface torrents after a shower. It is to the elevation of
the continents above the sea; if it were higher
rivers their present
inclination would be so shallow as to be often dry; if it lower
most rivers
would be so deep as to be torrents
while the land would covered with floods.—Professor
Hemholtz.
Verse
7. To ascend from the ends of the earth. Rains in England are
introduced by a southeast wind. "Vapour brought to us by such a wind have
been generated in countries to the south and east of our island. It is fore
probably
in the extensive valleys watered by the Meuse
the Moselle
the
Rhine
if not from the more distant Elbe
with the Oder and the Weser
the
water rises
in the midst of sunshine
which is soon afterwards to form our
clouds
and pour down our thundershowers." "Drought and
sunshine in part of Europe may be necessary to the production of a wet season
in another" (Howard on the Climate of London).—William Whewell
(1795-1866)
in "The Bridgewater Treatise" Astronomy and General
Physics. 1839.
Verse
7. From the surface of the earth raising the vapours. The
whole description is beautifully exact and picturesque. Not "the
ends"
or even "summits" or "extreme mountains"
for
the original is in the singular number (huq)
but from the whole of the extreme
layer
the superficies or surface of the earth; from every point
of which the great process of exhalation is perpetually going on to supply the
firmament with refreshing and fruitful clouds.—John Mason Good.
Verse
7. He maketh lightnings for the rain. When the electrical
clouds are much agitated
the rain generally falls heavily
and if the
agitation is excessive
it hails. As the electricity is dissipated by the
frequent discharges the cloud condenses
and there comes a sudden and heavy
rain; but the greater the accumulation of electricity
the longer is the rain
delayed. Thus connected as the electrical phenomena of the atmosphere are with
clouds
vapour
and rain
how forcibly are we struck with these appropriate
words in the Scriptures.—Edwin Sidney
in "Conversations on the Bible
and Science
" 1866.
Verse
7. He maketh lightnings for the rain. Dr. Russell
in his
description of the weather at Aleppo
in September
tells us
that seldom a
night passes without much lightning in the north west quarter
but not
attended with thunder
and that when this lightning appears in
the west or south west points
it is a sure sign of the approaching
rain
which is often followed with thunder. This last clause
which is not
perfectly clear
is afterwards explained in his more enlarged account of the
weather of the year 1746
when he tells us that though it began to be cloudy on
the 4th of September
and continued so for a few days
and even thundered
yet no rain fell till the 11th
which shows that his meaning was
that the lightning
in the west or south west points
which is often followed with thunder
is a
sure sign of the approach of rain. I have before mentioned that a squall of
wind and clouds of dust are the usual forerunners of these first rains. Most of
these things are taken notice of in Ps 135:7 Jer 10:13 51:16; and serve to
illustrate them. Russell's account determines
I think
that the Nesiim
which
our translators render vapours
must mean
as they elsewhere translate
the word
clouds. It shows that God "maketh lightnings for the
rain"
they
in the west and south west points
being at Aleppo the
sure prognostics of rain. The squalls of wind bring on these refreshing
showers
and are therefore "precious things" of the
"treasuries" of God.—Thomas Harmer.
Verse
7. He maketh lightnings for the rain. The Psalmist mentions
it as another circumstance calling for our wonder
that lightnings are mixed
with rain
things quite opposite in their nature one from another. Did not
custom make us familiar with the spectacle
we would pronounce this mixture of
fire and water to be a phenomenon altogether incredible. The same may be said
of the phenomena of the winds. Natural causes can be assigned for them
and
philosophers have pointed them out; but the winds
with their various currents
are a wonderful work of God. He does not merely assert the power of God
be it
observed
in the sense in which philosophers themselves grant it
but he
maintains that not a drop of rain falls from heaven without a divine commission
or dispensation to that effect. All readily allow that God is the author of
rain
thunder
and wind
in so far as he originally established this order of
things in nature; but the Psalmist goes farther than this
holding that when it
rains
this is not effected by a blind instinct of nature
but is the
consequence of the decree of God
who is pleased at one time to darken the sky
with clouds
and at another to brighten it again with sunshine.—John Calvin.
Verse
7. He maketh lightnings for the rain. It is a great instance
of the divine wisdom and goodness
that lightning should be accompanied by
rain
to soften its rage
and prevent its mischievous effects. Thus
in the
midst of judgment
does God remember mercy. The threatenings in his word
against sinners are like lightning; they would blast and scorch us up
were it
not for his promises made in the same word to penitents
which
as a gracious
rain
turn aside their fury
refreshing and comforting our frightened spirits.—George
Horne.
Verse
7. He bringeth the wind out of his treasuries. That is
say
some
out of the caves and hollow places of the earth; but I rather conceive
that because the wind riseth many times on a sudden
and as our Saviour saith
(Joh 3:8)
we cannot tell whence it cometh
therefore God is said here to bring
it forth
as if he had it locked up in readiness in some secret and hidden
treasuries or store houses.—Arthur Jackson.
Verse
7. He bringeth the wind. The winds are
with great beauty
represented as laid up by him as jewels in a treasure house. Indeed
few verses
better express creative control
than those in which the winds
which make
sport of man's efforts and defy his power
are represented as thus ready to
spring forth at God's bidding from the quarters where they quietly sleep. The
occasion comes
the thoughts of Jehovah find expression in his providence
and
his ready servants leap suddenly forth: "He bringeth the winds out of
his treasuries." But this bringing forth is not for physical purposes
only; it is for great moral and spiritual ends also. Take one illustration out
of many. His people were on the edge of deepest and most brutish idolatry. They
were ready to fall into a most degraded form of idol worship
when he offered
to them that ever yearning heart of Fatherly love: "Thus saith the Lord
Learn not the way of the heathen." Their god is only "the tree cut
out of the forest"
silvered over
or decked with gold; "upright as
the palm tree
but speaks not: the stock is a doctrine of vanities; but the
Lord is the true God; he maketh lightnings with rain; he bringeth the wind out
of his treasures." Jer 10:2-16. Thus
too
the words of Agur to Ithiel and
Ucal
"He hath gathered the wind in his fists." Pr 30:4.—John
Duns
in "Science and Christian Thought
" 1868.
Verse
8. Who smote the firstborn of Egypt. The first born only were
smitten; these were singled out in every family with unerring precision
the
houses of the Israelites
wherever the blood of the lamb was sprinkled on the
door posts
being passed over. The death of all those thousands
both of man
and beast
took place at the same instant—"at midnight." Is God
unrighteous
then
that taketh vengeance? No; this is an act of retribution.
The Egyptians had slain the children of the Israelites
casting their infants
into the river. Now the affliction is turned upon themselves; the delight of
their eyes is taken from them; all their firstborn are dead
from the firstborn
of Pharaoh that sat upon his throne
unto the firstborn of the captive that was
in the dungeon.—Thomas S. Millington
in "Signs and Wonders in the Land
of Ham
" 1873.
Verse
8. And beast. The Egyptians worshipped many animals
and when
the firstborn of the sacred animals died the circumstance greatly increased the
impressiveness of the plague as an assault upon the gods of Egypt.—C. H. S.
Suggested by Otto Von Gerlach.
Verses
8-12. Worthy is Jahve to be praised
for he is the Redeemer out of
Egypt. Worthy is he to be praised
for he is the Conqueror of the Land of Promise.—Franz
Delitzsch.
Verse
10. Who smote great nations
etc. It is better that the wicked
should be destroyed a hundred times over than that they should tempt those who
are as yet innocent to join their company. Let us but think what might have
been our fate
and the fate of every other nation under heaven at this hour
had the sword of the Israelites done its work more sparingly. Even as it was
the small portions of the Canaanites who were left
and the nations around
them
so tempted the Israelites by their idolatrous practices that we read
continually of the whole people of God turning away from his service. But
had
the heathen lived in the land in equal numbers
and
still more
had they
intermarried largely with the Israelites
how was it possible
humanly
speaking
that any sparks of the light of God's truth should have survived to
the coming of Christ? Would not tim Israelites have lost all their peculiar
character; and if they had retained the name of Jehovah as of their God
would
they not have formed as unworthy notions of his attributes
and worshipped him
with a worship as abominable as that which the Moabites paid to Chemosh or the
Philistines to Dagon? But this was not to be
and therefore the nations of
Canaan were to be cut off utterly. The Israelites' sword
in its bloodiest
executions
wrought a work of mercy for all the countries of the earth to the
very end of the world. They seem of very small importance to us now
those
perpetual contests with the Canaanites
and the Midianites
and the Ammonites
and the Philistines
with which the Books of Joshua and Judges and Samuel are
almost filled. We may half wonder that God should have interfered in such
quarrels
or have changed the course of nature
in order to give one of the
nations of Palestine the victory over another. But in these contests
on the
fate of one of these nations of Palestine the happiness of the human race
depended. The Israelites fought not for themselves only
but for us. It might
follow that they should thus be accounted the enemies of all mankind
—it might
be that they were tempted by their very distinctness to despise other nations;
still they did God's work
—still they preserved unhurt the seed of eternal
life
and were the ministers of blessing to all other nations
even though they
themselves failed to enjoy it.—Thomas Arnold
1795-1842.
Verse
9. Who sent tokens and wonders.—"Tokens"
that is
signs or evidences of the Divine power. "Wonders"
things fitted to impress the mind with awe; things outside of the ordinary course
of events; things not produced by natural laws
but by the direct power of God.
The allusion here is
of course
to the plagues of Egypt
as recorded in
Exodus.—Albert Barnes.
Verse
10. Who smote great nations
etc. Let us not stand in fear of
any enemies that rise up against us
and conspire to hinder the peace of the
church
and stop the passage of the gospel; when God begins to take the cause
of his people into his own hand
and smiteth any of his enemies on the jawbone
the rest are reserved to the like destruction. For wherefore doth God punish
his adversaries
and enter into judgment with them? Wherefore doth he visit
them
and strike them down with his right hand? Is it only to take vengeance
and to show his justice in their confusion? No
it serveth for the comfort and
consolation of his servants
that howsoever God be patient
yet in the end they
shall not escape.—William Attersoll
1618.
Verse
11. Sihon king of the Amorites
and Og. Notice is taken of two
kings
Sihon and Og
not as being more powerful than the rest
but because
shutting up the entrance to the land in front they were the most formidable
enemies met with
and the people
besides
were not as yet habituated to war.—John
Calvin.
Verse
11. Sihon king of the Amorites. When Israel arrived on the
borders of the Promised Land they encountered Sihon. (Nu 21:21.) He was
evidently a man of very great courage and audacity. Shortly before the time of
Israel's arrival he had dispossessed the Moabites of a splendid territory
driving them south of the natural bulwark of the Arnon with great slaughter and
the loss of a great number of captives (Nu 21:26-29). When the Israelite host
appears
he does not hesitate or temporize like Balak
but at once gathers his
people together and attacks them. But the battle was his last. He and all his
host were destroyed
and their district from Arnon to Jabbok became at once the
possession of the conqueror. Josephus (Ant. 4:5
2) has preserved some singular
details of the battle
which have not survived in the text either of the Hebrew
or 70. He represents the Amorite army as containing every man in the nation fit
to bear arms. He states that they were unable to fight when away from the
shelter of their cities
and that being especially galled by the slings and
arrows of the Hebrews
and at last suffering severely from thirst
they rushed
to the stream and to the recesses of the ravine of the Arnon. Into these
recesses they were pursued by their active enemy and slaughtered in vast
numbers. Whether we accept these details or not
it is plain
from the manner
in which the name of Sihon fixes itself in the national mind
and the space
which his image occupies in the official records
and in the later poetry of
Israel
that he was a truly formidable chieftain.—George Grove
in Smith's
Dictionary of the Bible. 1863.
Verse
15. The work of men's hands. Therefore they should rather
if it were
possible
worship man
as their creator and lord
than be worshipped by him.—Matthew
Pool
1624-1679.
Verses
15-17. The Rev. John Thomas
a missionary in India
was one day
travelling alone through the country
when he saw a great number of people
waiting near an idol temple. He went up to them
and as soon as the doors were
opened
he walked into the temple. Seeing an idol raised above the people
he
walked boldly up to it
held up his hand
and asked for silence. He then put
his fingers on its eyes
and said
"It has eyes
but it cannot see! It has
ears
but it cannot hear! It has a nose
but it cannot smell! It has hands
but
it cannot handle! It has a mouth
but it cannot speak! Neither is there any
breath in it!" Instead of doing injury to him for affronting their god and
themselves
the natives were all surprised; and an old Brahmin was so convinced
of his folly by what Mr. Thomas said
that he also cried out
"It has
feet
but cannot run away!" The people raised a shout
and being ashamed
of their stupidity
they left the temple
and went to their homes.—From
"The New Cyclopcedia of Illustrative Anecdote
" 1875.
Verse
16-17. Mouths
eyes
ears. So many members as the images have
serving
to represent perfections ascribed to them
so many are the lies.—David
Dickson.
Verses
16-17. They can neither speak in answer to your prayers and
inquiries
nor see what you do or what you want
nor hear your
petitions
nor smell your incenses and sacrifices
nor use their hands
either to take anything from you
or to give anything to you; nor so much as mutter
nor give the least sign of apprehending your condition or concerns.—Matthew
Pool.
Verse
16-17. Mouths
but they speak not: ears
but they hear not.
A
heated fancy or imagination
May be mistaken for an inspiration.
True; but is this conclusion fair to make—
That inspiration must be all mistake?
A pebble stone is not a diamond: true;
But must a diamond be a pebble too?
To own a God who does not speak to men
Is first to own
and then disown again;
Of all idolatry the total sum
lase having gods that are both deaf and dumb.
—John Byron
1691-1763.
Verse
18. Like them shall be those making them
every one who (is)
trusting in them. If the meaning had been simply
those who make them are
like them
Hebrew usage would have required the verb to be suppressed. Its
insertion
therefore
in the future form (wyhy) requires it to be rendered strictly
shall be
i.e.
in fate as well as character. Idolaters shall perish
with their perishable idols. See Isa 1:31.—Joseph Addison Alexander.
Verse
18. People never rise above the level of their gods
which are to
them their better nature.—Andrew Robert Faussett.
Verse
18. They that make them are like unto them. Idolatry is a
benumbing sin
which bereaveth the idolater of the right use of his senses.—David
Dickson.
Verse
18. They that make them
etc. Teacheth us
that the idol
the
idol maker
and all such also as serve idols
are not only beastly and blockish
before men
but shall before God
in good time
come to shame and confusion.—Thomas
Wilcocks
1549-1608.
Verse
18. Like unto them. A singular phenomenon
known as the
Spectre of the Brocken
is seen on a certain mountain in Germany. The traveller
who at dawn stands on the topmost ridge beholds a colossal shadowy spectre. But
in fact it is only his own shadow projected upon the morning mists by the
rising sun; and it imitates
of course
every movement of its creator. So
heathen nations have mistaken their own image for Deity. Their gods display
human frailties and passions and scanty virtues
projected and magnified upon
the heavens
just as the small figures on the slide of a magic lantern are projected
magnified
and illuminated upon a white sheet.—From Elan Foster's New
Cyclopoedia of Illustrations
1870.
Verse
18. Like unto them. How many are like idol images
when they
have eyes
ears
and mouths as though they had none: that is
when they do not
use them when and how they should!—Christoph Starke.
Verse
19. Bless the LORD. Blessing of God is to wish well to
and
speak well of God
out of goodwill to God himself
and a sense of his goodness
to ourselves. God loves your good word
that is
to be spoken of well by you;
he rejoiceth in your well wishes
and to hear from you expressions of
rejoicings in his own independent blessedness. Though God hath an infinite
ocean of all blessedness
to which we can add nothing
and he is therefore
called by way of eminency
"The Blessed One" (Mr 14:61)
a title
solely proper and peculiar to him
yet he delights to hear the amen of
the saints
his creatures
resounding thereto; he delights to hear us utter our
"so be it."—Thomas Goodwin.
Verse
19. Bless the LORD. And not an idol (Isa 66:3)
as the
Philistines did their Dagon
and as Papists still do their he saints and she
saints.—John Trapp.
Verse
20. Bless the LORD
O house Of Levi. In Ps 115:1-18 the
exhortation given is to trust or hope in the Lord; here
to bless
him. The Levites are mentioned in addition to the house of Aaron
there
being two orders of priesthood. Everything else in the two Psalms is the same
except that
in the last verse
the Psalmist here joins himself
along with the
rest of the Lord's people
in blessing God.—Franz Delitzsch.
Verse
20. Ye that fear the LORD
bless the LORD. These are distinct
from the Israelites
priests
and Levites
and design the proselytes among them
of other nations that truly feared God
as Jarchi notes; and all such persons
whoever and wherever they are
have reason to bless the Lord for the fear of
him they have
which is not from nature but from grace; and for the favours
shown them
the blessings bestowed upon them
the good things laid up for them
and the guard that is about them
which the Scriptures abundantly declare
and
experience confirms.—John Gill.
Verse
20. Ye that fear the LORD
bless the LORD. In Scripture it is
quite common to find this "fear" put for holiness itself
or
the sum of true religion. It is not
therefore
such a fear as seized the
hearts of our first parents when
hearing the voice of the Lord God
they hid
themselves amongst the trees of the garden; nor such as suddenly quenched the
noise of royal revelry in the night of Babylon's overthrow; nor such as
on
some day yet future
shall drive despairing sinners to the unavailing shelter
of the mountains and rocks. It is not the fear of guilty distrust
or of
hatred
or of bondage—that fear which hath torment
and which perfect love
casteth out; but a fear compatible with the highest privileges
attainments
and hopes of the Christian life. It is the fear of deep humility and reverence
of filial subjection
and adoring gratitude; the fear which "blesseth the
Lord"
saying
"His mercy endureth for ever."—John
Lillie (1812-1867)
in "Lectures on the Epistles of Peter."
Verse
21. The conclusion
Ps 135:21
alludes to the conclusion of the
preceding Psalm. There
the Lord blesses thee out of Zion; here
let him be
blessed out of Zion. The praise proceeds from the same place from which the
blessing issues. For Zion is the place where the community dwells with God.—E.
W. Hengstenberg.
Verse
21. Praise ye the LORD. When the song of praise is sung unto
God
the work of his praise is not ended
but must be continued
renewed
and
followed still: "Praise ye the LORD."—David Dickson.
Verse
21. Bless
Praise. We are not only to bless God
but to praise
him: "All thy works shall praise thee
O LORD; and thy saints shall bless
thee." Blessing relateth to his benefits
praise to his excellencies. We
bless him for what he is to us
we praise him for what he is in himself. Now
whether we bless him
or praise him; it is still to increase our love to him
and delight in him; for God is not affected with the flattery of empty praises;
yet this is an especial duty
which is of use to you
as all other duties are.
It doth you good to consider him as an infinite and eternal Being
and of
glorious and incomprehensible majesty. It is pleasant and profitable to us.—Thomas
Manton.
Verses
1-4.
1.
The Employment. Praise three times commended
and in three respects.
a)
With respect to God: not his works merely
but himself.
b)
With respect to ourselves: it is pleasant and profitable.
c)
With respect to others: it best recommends our religion to all who hear it. All
others are religions of fear
ours of joy and praise.
2.
The Persons: servants in attendance at his house
who stand there by
appointment
ready to hear
ready to obey.
3.
The Motives.
a)
In general. It is due to God
because he is good; and it is pleasant to us: Ps
135:3.
b)
In particular. Those who are specially privileged by God should specially
praise him. Ps 135:4. "This people have I formed for myself; they shall
show forth my praise."—G. R.
Verse
1. Praise ye the LORD.
1.
The Lord ought to be praised.
2. He ought to be praised by you.
3. He ought to be praised now:let us remember his present favours.
4. He ought to be praised in everything for ever.
Verse
1. Praise him
O ye servants of the LORD.
1.
Praise him for the privilege of serving him.
2. Praise him for the power to serve him.
3. Praise him for the acceptance of your service.
4. Praise him as the chief part of your service.
5. Praise him that others may be induced to engage in his service.
—W. H. J. P.
Verse
2. What is at this day "the house of the Lord"? Who may be
said to stand in it? What special reasons have they for praise?
Verse
2. The nearer to God
the dearer to God; and the better our place
the sweeter our praise.—W. B. H.
Verse
2-5. Our God
Our Lord. Sweet subject. See our Exposition.
Verse
3. Praise the Lord
1.
For the excellence of his nature.
2. For the revelation of his name.
3. For the pleasantness of his worship.
Verse
4. It is a song of praise
and therefore election is mentioned
because it is a motive for song.
1. The
Choice—"The Lord hath chosen." Divine. Sovereign. Gracious.
Immutable.
2. The
Consecration—"Chosen Jacob to himself." To know him. To preserve
his truth. To maintain his worship. To manifest his grace. To keep alive the
hope of the Coming One.
3. The
Separation—implied in the special choice. By being taken into covenant:
Abraham and his seed. By receiving the covenant inheritance: Canaan. By
redemption. By power and by blood out of Egypt. Wilderness separation. Settled
establishment in their own land.
4. The
Elevation. In name—from Jacob to Israel. In value—from worthless to
precious. In purpose and use—crown jewels. In preservation kept as treasures.
In delight—God rejoices in his people as his heritage.
Verse
5. I know that the LORD is great.
1.
By observing nature and providence.
2. By reading his word.
3. By my own conversion
comfort
and regeneration.
4. By my after experience.
5. By my overpowering communion with him.
Verse
5. Delicious dogmatism. "I know
" etc.
1.
What I know.
a)
The Lord
b) That he is great.
c) That he is above all.
2.
Why I know it.
a)
Because he is "our Lord."
b) By his operations in nature
providence
and grace (Ps 135:6-13).
3.
My incorrigible obstinacy in this regard is proof against worshippers of all
other gods: which gods are effeminate; without sovereignty; no god
or any
god.—W. B. H.
Verse
6. Whatsoever the LORD pleased
that did he. God's good
pleasure in the work of grace. Seen
not in the death of the wicked
Eze 33:11;
but in the election of his people
1Sa 12:22; in the infliction of suffering on
the substitute
Isa 53:10; in the provision of all fulness for his people in
Christ
Col 1:19; in the arrangement of salvation by faith in Christ
Joh 6:39;
in instituting preaching as the means of salvation
1Co 1:21; in the adoption
of believers as his children
Eph 1:5; in their sanctification
1Th 4:3; in
their ultimate triumph and reign
Lu 12:32.—C. A. D.
Verse
6. (last words). The power of God in places of trouble
change
and danger—seas;and in conditions of sin
weakness
despair
perplexity—in all deep places.
Verses
6-12. The Resistless Pleasure of Jehovah.
1.
Behold it as here exemplified:
a)
Ruling all nature.
b) Overturning a rebellious nation.
c) Making sport of kings and crowns.
d) Laying a fertile country at the feet of the chosen.
2.
Be wise in view thereof.
a)
Submit to it: it sweeps the seas
and lays hands on earth and heaven.
b)
Think not to hide from it: the "ends of the earth" and "all deep
places" are open to it; it is swifter than its own lightnings.
c)
Be awed by its majesty: God's way is strewn with crowns and the bones of kings.
d)
Seek its protection: its mightiest efforts are in defence of those it favours.
e)
Let the Lord's people fear not with so great a God
and so exhaustless an
armoury.—W. B. H.
Verse
13. Thy name
O LORD
endureth for ever.
1.
As the embodiment of perfection:God's attributes and glory.
2.
As the object of veneration:"Holy and reverent is his name."
3.
As the cause of salvation:"For my name's sake"
etc.
4.
As the centre of attraction:"In his name shall the Gentiles
trust." "Our desire is to the remembrance of thy name."
"Where two or three are gathered in my name"
etc.
5.
As a plea in supplication:"For thy name's sake
pardon"
etc.
"Hitherto ye have asked nothing in my name."
6.
As a warrant for action:"Whatsoever ye do
do all in the
name"
etc.
7.
As a refuge in tribulation:"The name of the Lord is a strong tower:
the righteous runneth into it
and is safe." "I have kept them in thy
name."
8.
As a mark of glorification:"I will write upon him the name of my
God."
9.
As a terror to transgressors:"My name is dreadful among the
heathen."—W. J.
Verse
14. The LORD will judge his people. Others would like to do
it
but must not. The world has seven judgment days in every week
but shall
not be able to condemn the saints. He himself will judge. How will he judge
them
1.
Their persons
as to whether they are in or out of Christ.
2. Their principles
as to whether they are genuine or spurious.
3. Their prayers
as to whether they are availing or useless.
4. Their profession
as to whether it is true or false.
5. Their procedure
as to whether it is good or bad.—W. J.
Verse
14.
1.
The position of believers his people.
2. The discipline of God's family.
3. The tenderness of the Lord to them.
4. The safety of believers: they are still the Lord's.
Verse
15. Silver and gold. These are idols in our own land
among
worldlings
and with some professors. Show the folly and wickedness of loving
riches
and the evils which come of it.
Verses
16-17. The Portrait of many
1. "Mouths
but they speak not." No prayer
praise
confession.
2. "Eyes
but they see not." Discern not
understand not
take no warning; do
not look to Christ.
3. "Ears
but they hear not." Attend no ministry
or are present but unaffected;
hear not God.
4. "Neither
is there any breath in their mouths." No life
no tokens of life
no
prayer and praise which are the breath of spiritual life.
Verse
18.
1.
Men make idols like themselves.
2.
The idols make their makers like themselves. Describe both processes.
Verse
19. House of Israel. The Lord's great goodness to all his
people
perceived and proclaimed
and the Lord praised for it.
Verse
19. House of Aaron. God's blessing on Aaron's house typical of
his grace to those who are priests unto God.
Verses
19-21.
1.
The Exhortation.
a)
To bless the Lord.
b)
To bless him in his own house.
2.
To whom it is addressed.
a)
To the house of Israel
or the whole church.
b)
To the house of Aaron
or ministers of the sanctuary.
c)
To the house of Levi
or the attendants upon ministers
and assistants in the
services.
d)
To all who fear God
wherever they may be. Even they who fear God are invited
to praise him
which is a sure sign that he delighteth in mercy.—G. R.
Verse
20. The Levites
their history
duties
rewards
and obligations to
bless God.
Verse
20. (second clause).
1.
The fear of God includes all religion.
2. The fear of the Lord suggests praise.
3. The fear of the Lord renders praise acceptable.
Verse
21.
1.
The double fact.
a)
Blessing perpetually ascending from Zion to God.
b) God perpetually blessing his people by dwelling with them in Zion.
2.
The double reason for praise
which is found in the double fact
and concerns
every member of the church.
── C.H. Spurgeon《The Treasury of David》