Psalm 136:12 Kommentar

The scope of this psalm is the same with that of the foregoing psalm, but there is something very singular in the composition of it; for the latter half of each verse is the same, repeated throughout the psalm, "for his mercy endureth for ever," and yet no vain repetition. It is allowed that such burdens, or "keepings," as we call them, add very much to the beauty of a song, and help to make it moving and affecting; nor can any verse contain more weighty matter, or more worthy to be thus repeated, than this, that God's mercy endureth for ever; and the repetition of it here twenty-six times intimates, 1. That God's mercies to his people are thus repeated and drawn, as it were, with a continuando from the beginning to the end, with a progress and advance in infinitum. 2. That in every particular favour we ought to take notice of the mercy of God, and to take favour we ought to take notice of the mercy of God, and to take notice of it as enduring still, the same now that it has been, and enduring for ever, the same always that it is. 3. That the everlasting continuance of the mercy of God is very much his honour and that which he glories in, and very much the saints' comfort and that which they glory in. It is that which therefore our hearts should be full of and greatly affected with, so that the most frequent mention of it, instead of cloying us, should raise us the more, because it will be the subject of our praise to all eternity. This most excellent sentence, that God's mercy endureth for ever, is magnified above all the truths concerning God, not only by the repetition of it here, but by the signal tokens of divine acceptance with which God owned the singing of it, both in Solomon's time (Ch2 5:13, when they sang these words, "for his mercy endureth for ever," the house was filled with a cloud) and in Jehoshaphat's time (when they sang these words, God gave them victory, Ch2 20:21, Ch2 20:22), which should make us love to sing, "His mercies sure do still endure, eternally." We must praise God, I. As great and good in himself (Psa 136:1-3). II. As the Creator of the world (Psa 136:5-9). III. As Israel's God and Saviour (Psa 136:10-22). IV. As our Redeemer (Psa 136:23, Psa 136:24). V. As the great benefactor of the whole creation, and God over all, blessed for evermore (Psa 136:25, Psa 136:26).

INTRODUCTION TO PSALM 136 This psalm was very probably composed by David, and given to the Levites to sing every day, Ch1 16:41. Solomon his son followed his example, and made use of them in singing at the dedication of the temple, Ch2 7:3; as Jehoshaphat seems to have done when he went out to war against his enemies, Ch2 20:21. The subject of it is much the same with the preceding psalm; its composition is very singular; the half of every verse: in it is, "for his mercy endureth for ever"; this is the burden of the song; and the design of it is to show, that all blessings of every kind flow from the grace, goodness, and mercy of God, which is constant and perpetual; and to impress a sense of it upon the minds of men: the inscription of the Syriac version is, "it is said of Moses and Israel praising the Lord for those who were delivered; and concerning the deliverance of souls out of hell from Pharaoh, the devil, by Christ our Saviour, the Redeemer of them.'' R. Obadiah says it is an exhortation to the children of God in the days of the Messiah to praise the Lord.

With a strong hand, and with a stretched out arm,.... Exerting his power in a very open manner, and continuing it till he had effected the work; bringing his people out of Egypt, which is always ascribed to his great strength and mighty power, Exo 13:3. The redemption of the mystical Israel of God is by a mighty Redeemer, the Lord of hosts; who has redeemed them out of the hands of their enemies, that were stronger than they, and too strong for them: the conversion of them is by the power of the grace of God, even by the exceeding greatness of his power, and yet both acts of grace and mercy; for his mercy endureth for ever; it was mercy put the Lord on stretching out his arm, and showing the strength of his right hand, in delivering Israel out of Egypt; and in his love and in his pity he redeemed them, Isa 63:9. It is owing to the tender mercies of our God, and is a performing the mercy promised to the fathers, that Christ, the dayspring from on high, was sent to visit and redeem us, Luk 1:68; and the regeneration, quickening, and conversion of sinners, are acts of mercy as well as of power, Eph 2:4.

Although heavenly Scripture frequently changes the divine countenance to human form when it says “the eyes of the Lord are on the just”; or “the Lord God smelled the scent of a good fragrance” or “tables written with the finger of God” are given to Moses; or the children of Israel are delivered from the land of Egypt “with a mighty hand and uplifted arm.” Again Scripture asserts, "The mouth of the Lord has spoken these things"; or when the earth is considered “the footstool of God”; or when it says, “Incline your ear, and hear.” We who say “that the law is spiritual” do not confine the measure or form of the divine Majesty within these outlines of our own bodily frame. On the contrary, we extend it infinitely over the field, if I may use the expression, of its own illimitable greatness. For it is written, “If I ascend into heaven, you are there; if I descend into hell, you are present; and if I take my wings and depart across the sea, there shall your hand take hold of me and your right hand hold me fast.” We know the meaning of holy Scripture from the unfolding of the divine dispensation. The prophet, at that time, was still speaking about God in parables according to the faith of the times, not as God really was but as the people were able to comprehend him. The use of such language to describe God must be attributed to the people, not to God. Thus the people were permitted to erect the tabernacle, although God cannot be contained within a tabernacle. The temple was constructed, although God cannot possibly be enclosed within the narrow limits of a temple. God is not finite, but the people’s faculty of perceiving is finite. God is not restricted, but rather the understanding of people’s minds is limited. Accordingly, our Lord said in the Gospel, “The hour shall come when neither on this mountain nor in Jerusalem will you worship the Father,” and he gave the reason: “God is spirit, and therefore they who worship him must worship in spirit and in truth.” Thus it is the divine powers that are represented there by means of bodily members, and neither any external appearance nor bodily features of God are set before us.

"With a mighty Hand and stretched-out Arm" [Psalm 136:12]. What more powerful, what more out-stretched, than that of which is said "To whom is the Arm of the Lord revealed?" [Isaiah 53:1]

David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness. (Psa 138:1-8) I will praise thee with my whole heart--(Compare Psa 9:1). before the gods--whether angels (Psa 8:5); or princes (Exo 21:6; Psa 82:6); or idols (Psa 97:7); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.

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