Psalms 135:15

salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you, - unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that preached the Gospel unto you by the power of the Holy Ghost sent down from heaven," etc. Verse 2 The God of gods - לאדני האדנים ladonai haadonim. As adonai signifies director, etc., it may apply here, not to idols, for God is not their god; but to the priests and spiritual rulers; as Lord of lords may apply to kings and magistrates, etc. He is God and ruler over all the rulers of the earth, whether in things sacred or civil. Verse 4 Who alone doeth great wonders - Miracles. No power but that which is almighty can work miracles, נפלאות niphlaoth, the inversion, or suspension, or destruction of the laws of nature. Verse 5 By wisdom made the heavens - In the contrivance of the celestial bodies, in their relations, connexions, influences on each other, revolutions, etc., the wisdom of God particularly appears. Verse 6 Stretched out the earth above the waters - Or, upon the waters. This seems to refer to a central abyss of waters, the existence of which has not been yet disproved. Verse 7 Great lights - See the notes on the parallel passages in Gen 1:1 , etc. Verse 10 Smote Egypt in their first-born - This was one of the heaviest of strokes: a great part of the rising generation was cut off; few but old persons and children left remaining. Verse 13 Divided the Red Sea into parts - Some of the Jews have imagined that God made twelve paths through the Red Sea, that each tribe might have a distinct passage. Many of the fathers were of the same opinion; but is this very likely? Verse 16 Which led his people through the wilderness - It was an astonishing miracle of God to support so many hundreds of thousands of people in a wilderness totally deprived of all necessaries for the life of man, and that for the space of forty years. Verse 23 Who remembered us in our low estate - He has done much for our forefathers; and he has done much for us, in delivering us, when we had no helper, from our long captivity in Babylon. Verse 25 Giveth food to all flesh - By whose universal providence every intellectual and animal being is supported and preserved. The appointing every living thing food, and that sort of food which is suited to its nature, (and the nature and habits of animals are endlessly diversified), is an overwhelming proof of the wondrous providence, wisdom, and goodness of God. The Vulgate, Arabic, and Anglo-Saxon, add a twenty-seventh verse, by repeating here Psa 136:3 very unnecessarily. Introduction The desolate and afflicted state of the captives in Babylon, Psa 137:1 , Psa 137:2 . How they were insulted by their enemies, Psa 137:3 , Psa 137:4 . Their attachment to their country, Psa 137:5 , Psa 137:6 . Judgments denounced against their enemies, Psa 137:7-9 . The Vulgate, Septuagint, Ethiopic, and Arabic, say, ridiculously enough, a Psalm of David for Jeremiah. Anachronisms with those who wrote the titles to the Psalms were matters of no importance. Jeremiah never was at Babylon; and therefore could have no part in a Psalm that was sung on the banks of its rivers by the Israelitish captives. Neither the Hebrew nor Chaldee has any title; the Syriac attributes it to David. Some think it was sung when they returned from Babylon; others, while they were there. It is a matter of little importance. It was evidently composed during or at the close of the captivity. Verse 1 By the rivers of Babylon - These might have been the Tigris and Euphrates, or their branches, or streams that flowed into them. In their captivity and dispersion, it was customary for the Jews to hold their religious meetings on the banks of rivers. Mention is made of this Act 16:13 , where we find the Jews of Philippi resorting to a river side, where prayer was wont to be made. And sometimes they built their synagogues here, when they were expelled from the cities. Verse 2 We hanged our harps upon the willows - The ערבים arabim or willows were very plentiful in Babylon. The great quantity of them that were on the banks of the Euphrates caused Isaiah, Isa 15:7 , to call it the brook or river of willows. This is a most affecting picture. Perhaps resting themselves after toil, and wishing to spend their time religiously, they took their harps, and were about to sing one of the songs of Zion; but, reflecting on their own country, they became so filled with distress, that they

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, Ps. cxv. 4 , &c. 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, v. 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, v. 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 ( Ps. cxv. 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. 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 ha