Holy Bible

O give thanks unto the Lord, for He is good. Psalm 136 The eternity or God's goodness Homilist. This is a reason for praising Him — I. IN THE MATERIAL UNIVERSE (vers. 1-9). When the grandeur of nature overawes you, when its terrific phenomena, thunders, earthquakes, volcanoes seem to overwhelm you, still praise Him. There is goodness in all. II. IN THE HISTORY OF MANKIND (vers. 10-26). 1. In the deliverance of His people (vers. 10-16). 2. In the destruction of despots (vers. 17-22). 3. In His regard for all (vers. 23-26). All men have enemies, foes to their virtues, their interest, their happiness. He delivers them. All men require nourishment. They live by the appropriation of the fruits of the earth. He "giveth food to all flesh." His "mercy endureth for ever," and thus should we praise Him in all. ( Homilist. ) A song, a solace, a sermon, and a summons — I. A SONG. 1. For all singers. Let young and old, rich and poor, instructed and ignorant, saved and unsaved, take part in it. Let us bless God for the eyes with which we behold the sun, for the health and strength to walk abroad in the sunlight; let us praise Him for the mercies which are new every morning, for the bread we eat; let us bless Him that we are not deprived of our reason, or stretched upon the bed of languishing; let us praise Him that we are not cast out among the hopeless, or confined amongst the guilty; let us thank Him for liberty, for friends; let us praise Him, in fact, for everything which we receive from His bounteous hand, for we deserve little, and yet are most plenteously endowed. 2. But the sweetest and the loudest note in the chorus must always be reserved for those who sing of redeeming love (vers. 10-12). Even now by faith we wave the palm branch and wrap ourselves about with the fair white linen which is to be our everlasting array, and shall we not this day give thanks to the name of the Lord whose redeeming "mercy endureth for ever"? 3. Further on our poet invites the experienced believer to join in the psalm (vers. 16-22). Just as some among us, whose voices are deep, can take the bass parts of the tune, so the educated saint, who has been for years in the ways of the Lord, can throw a force and a weight into the song which no other can contribute. II. A SOLACE. We have many troubles, and we need comfort; God is willing that we should be comforted. 1. I shall use the text as a solace to the past. The year is all but gone. Have we not found, up till now, that His mercy has endured for ever? 2. Our text is also a very sweet consolation as to the present. Have we at this moment a sense of present sin? Then, "His mercy endureth for ever." 3. As to the future. Ah! we are poor fools when we begin to deal with the future. It is a sea which we are not called upon to navigate. The present is the whole of life, for when we enter into the future, it is the present. When these fingers cannot perform their daily work, when my brow is wrinkled, and I can scarcely totter to my toil, what shall I do?" Ah! "His mercy endureth for ever." III. A SERMON. "His mercy endureth for ever." Then — 1. Let our mercy endure. 2. Let us learn the duty of hoping for everybody. 3. See the duty of hoping for yourself. IV. A SUMMONS. "His mercy endureth for ever." 1. Is not that a most loving and tender summons to the wandering child to return to his Father? to the backsliding professor to approach his God? to the chief of sinners to humble himself before the mercy-seat? There is mercy — seek it. There is mercy in Jesus — believe in Him. 2. Believers, the summons is also meant for you. It says this, "His mercy endureth for ever"; therefore let your love to souls continue; let your labour for conversion abide; let your generosity to God's cause abound; let your endeavours to extend the kingdom of Christ endure evermore. ( C. H. Spurgeon . ) The duty of praise and thanksgiving H. Bonar, D. D. I. THE DUTY, It implies — 1. A grateful sense of the Divine benefits. Here the duty begins, though it ends not here; in acts of the mind, in attentive meditations on the loving. kindness of God, and lively warm affections produced and cherished by these meditations. 2. A suitable expression of gratitude. The heart will awaken the tongue, and the affections of the inner man direct and influence the actions of the outward. II. THE PERSONS CALLED UPON. 1. The whole world of mankind are by the psalmist invited to pay their common tribute of praise to their supreme and universal Lord; even all the nations of this widespread and many-peopled earth, by whatever name, or language, or religion they are distinguished; seeing how much soever they differ in these and other respects, they all partake of the light of reason, which discovers a God to them, a first and most perfect Being, and directs them to make Him the universal object of their worship, and trust, and obedience. 2. The Church of God is more immediately and expressly spoken to. 3. All those are particularly called upon to give thanks who have received any fresh or remarkable instances of the Divine favour and interposition on their behalf; such as have been prospered in their designs, and perhaps beyond their own expectations; or have been happily disappointed (for frequent experience shows there are such things as happy disappointments), have had light and comfort in a day of trouble; succour in threatening dangers and temptations; have been raised up from beds of sickness, or blessed with extraordinary measures of health; have had considerable turns in their lives, and seen the hand of God guiding and overruling events to their good. III. THE REASON OR FOUNDATION OF IT HERES ASSIGNED. 1. Men should give thanks unto the Lord, because He is good. Other perfections challenge our reverence, and fear, and admiration; this demands our gratitude. 2. Men should give thanks unto the Lord, because His mercy endureth for ever. This may be understood — (1) In opposition to the anger of God. (2) To the favour of men. (3) More absolutely of the unchangeableness and perpetuity of the Divine mercy.APPLICATION. 1. Does religion invite and oblige us to give thanks unto the Lord, because He is good? and does a great part of religion consist in the duty of thanksgiving rightly performed? then, certainly, religion can neither be an unreasonable nor a tiresome service. 2. Since the mercy of the Lord endureth for ever, let us resolve that we will serve, and praise, and trust in Him for ever. ( H. Bonar, D. D. ) For His mercy endureth for ever. God's goodness and mercy R. Harris, D. D. I. GOD'S GOODNESS. 1. Goodness is the perfection of things for which they are desirable; perfection imports freedom from all defects, and fulness of all excellences, and is chiefly seen in the being, working, end of things; that which hath the noblest being, and therefore end, and therefore operations, is ever best and most desirable; desire is the reaching of the soul after that that likes us, because it is like us. Now the all-sufficient God is His own Being, His own end, His own act, or rule in action; yea, He is the Author of all good, the end and desire of all things (in natural respects), and therefore the perfection of all, and so all perfection and goodness. 2. God is — (1) Essentially good. (2) Causally good. (3) Eminently good. (4) Originally and absolutely the only good. Uses — 1. God is good, let us put it to good use; first, for humbling, see what we were once, good; for of goodness can come nothing but goodness; secondly, what we are now by nature, bad; for first, we are sunk as far from God as hell is from heaven. 2. See what we should be, good; goodness is ever admirable, and therefore (saith the philosopher) imitable. Now, Psalm 119:68 tells us that God is good, and doth good, and He is our copy and rule. First, therefore, we must be good, and then do good; first the sap must be good, and then the fruit, for as things be, so they work. II. GOD'S MERCY. 1. It is everlasting.(1) His essential mercy is everlastingness itself; for it is Himself, and God hath not, but is, things. He is beginning, end, being, and that which is of Himself, and ever Himself, is eternity itself.(2) His relative mercy (which respects us, and makes impression on us) is everlasting too, in a sense; for the creatures, ever since they had being in Him, or existence in their natural causes, did ever, and ever will, need mercy, either preserving or conserving. 2. Reasons.(1) From God's nature. He is good. Mercy pleaseth Him. First, it is no trouble for Him to exercise mercy. Secondly, it is His delight; we are never weary of receiving, therefore He cannot be of giving; for as it is a more blessed thing to give than to receive, so God takes more content in the one than we in the other.(2) From His unchangeable word and covenant ( Isaiah 54:10 ).(3) From our need; every creature is compounded of perfection and imperfection; the first is the ground, the second is the object of mercy. Uses — 1. Dwell upon the mercy of God. 2. Put it to use. 3. Be ye merciful, as He is — to men's souls, bodies, estates, names. ( R. Harris, D. D. ) To Him who alone doeth great wonders. Psalm 136:4-9 God the wonder-worker Altering a little the language of Coleridge, I would say, "All true science begins with wonder, and ends with wonder, and the space between is filled up with admiration. If we turn to Providence, the history of the nations, the history of the Church, what centuries of wonders pass before us! It is said that wise men only wonder once, and that is always; fools never wonder, because they are fools. The story of the Church is a constellation of miracles. I cannot venture upon themes so vast as Creation and Providence. Shall we turn to the works of Grace, the wonders of Redemption? If we consider the glory of grace surrounding the Cross, which is the wonder of wonders, we are upon a boundless ocean. I. GOD IS WORKING WONDERS OF MERCY NOW. 1. In the salvation of the lost. 2. In the preservation of believers. 3. By maintaining His Church and the cause of truth in the midst of the world. II. THESE WONDERS ARE STILL GREAT. Many apparent wonders can be explained, and, henceforth, the wonder is gone. Certain nations wonder at an eclipse, which to the astronomer is a very simple affair. Now, you cannot explain away redemption, regeneration, and the pardon of sin: these great wonders of almighty love are all the greater the more you know of them. Many wonders, also, are diminished by familiarity. The wonders of grace are such, that the more you see them the more your wonder grows. Those who are most familiar with the Lord think the most of Him and of His grace. The wonders of Divine grace are so great that they can never be eclipsed by any greater marvels. III. THESE GREAT WONDERS ARE WROUGHT BY GOD ALONE. When the Lord uses means in the salvation of a soul, He takes care that nobody shall praise the means or ascribe the salvation to the agent. He has many ways with His most useful servants of making them keep their places; and you will notice that as soon as ever any one of them begins to grow rather large in his own esteem, he is usually met with weakness and barrenness. We must keep self out of the way. We must put ourselves absolutely into God's hands, that He may use us in the winning of souls, and then we must send the great I down, down, down, till it is buried out of all remembrance. IV. FOR THESE WONDERS GOD IS TO BE PRAISED. Holy wonder is like sweet incense, but love must set it on a blaze with a burning coal of gratitude. If you will begin to praise the Lord for His great wonders of mercy, I will tell you what will happen to you. 1. First, we shall find His nature revealed to us. "O give thanks unto the Lord, for He is good." We shall begin to see the essential goodness of God, and then we shall the better understand the manifestations of it as seen in ten thousand ways. 2. Next, while praising for His wonders, thou wilt learn to adore His Godhead. "Give thanks unto the God of gods." It is a grand thing to be deeply impressed that God is God. 3. If thou wilt keep on praising Him for His wonders, thou wilt come to know somewhat of His sovereignty. "O give thanks unto the Lord of lords," for He rules over all things, both in heaven and in earth, and in all deep places. We can trust our God with unlimited power; and it is a part of our worship that we should never question whatever He may do. "It is the Lord; let Him do what seemeth Him good." 4. Still, when thou praisest God for the wonders He has wrought for thee, and for others, let the climax of thy praise be this, that "His mercy endureth for ever." Magnify with all thy faculties of mind and heart; with memory, and hope, and fear, and every emotion of which thou art capable, the changeless mercy of God. ( C. H. Spurgeon . ) To Him which smote great kings. Psalm 136:17-22 Mercy in the destruction of tyrants Homilist. I. THE MERCY OF GOD RECOGNIZED IN THE DESTRUCTION OF TYRANTS. 1. It appears in their own destruction.(1) If there be no future state it puts an end to their miseries.(2) If there be, as we believe there is, a state of future punishment, the sooner the incorrigible sinner dies the better for himself; the longer he lives the more guilt he contracts, and the greater his guilt the greater his agonies in a world of retribution. 2. It appears in the relief afforded to the race. When such demons in human flesh are cut down, the world breathes freer, obstacles are swept from its path of progress; when the Pharaohs are engulfed the human Israel can march forward to promised lands. II. THE PRAISES OF GOD CELEBRATED ON ACCOUNT OF THE PERPETUITY OF HIS MERCY. 1. Because Divine mercy will always work for good. Therefore, the longer it continues, the better. 2. Because the future ages of the world will require mercy. There will be much for mercy to do on this planet yet, before the race will be brought hack into harmony with God. 3. Because we ourselves shall ever be dependent on mercy. ( Homilist. ) Sihon and Og, or mercies in detail These six verses reiterate the same fact. Is the tautology tedious; do the chimes weary you with their monotony? For my part I like a repetition in the tune of a psalm as well as in its language. No doubt one verse instead of these six might have sufficed. It might have run thus, "Who slew famous kings, Sihon, king of the Amorites, Og, king of Bashan, and gave their land for a heritage to His people, for His mercy endureth for ever." That would have comprehended all the sense. But by this repetition we learn that it is well to dwell long and to dwell deliberately upon some of God's dealings with Us. This is the theme on which I want to thread a few reflections. And — I. IT IS WELL TO DELIBERATE LONG OVER THE MERCIFUL SIDE OF GOD'S JUDGMENTS. We might have thought it more natural if we had read, for His justice, or, for His vengeance endureth for ever. But though terrible for these tyrants, it was a great mercy for others. When tyrants die nations have time to breathe. When lions fall, or the wolves are slain, the deer and sheep have time to rest. Not mercy to the one man, perhaps, to Nero, Caligula, Tiberius or the like, but to the millions who groaned under his abominable rule. And so of huge systems of error and superstition which have oppressed men. They have passed away, and others shall, "for His mercy endureth for ever." II. EACH MERCY DESERVES TO BE REMEMBERED. See with what special point and emphasis each instance is put. They are thus given — 1. Because each mercy we have received is undeserved. In the very chapter which tells of these victories of Israel their murmurings and the fiery serpents that chastised them are told of also. It was to these people God gave these repeated victories. 2. Not one could be dispensed with. Had the Lord stopped when Sihon was slain, what would have become of Israel? 3. There was a peculiarity about each mercy. You never had two mercies from God that were quite alike. 4. But if any mercy deserves to be particularly remembered, it is early mercy. The children of Israel had not got their hands into fighting yet. They were young recruits. And so with ourselves, how we ought to remember God's mercy to us in the beginning of our career. III. EACH MERCY DOES REALLY IN ITSELF DESERVE SEPARATE CONTEMPLATION. How we dwell in detail and fulness on our troubles. Should we not do so also with our mercies? When I have got some trouble of my own, I think I generally find myself turning it inside out and showing every bit of it — every point of it — upside down, the wrong way up, the right way up, and all ways. Ought I not to do the same with my mercies? IV. CONTINUED BENEFITS ARE A SPECIAL PROOF OF ENDURING MERCY. For God to give one mercy might not prove that His mercy endureth for ever, but when no sooner is one given than another follows, and another follows that, the unbroken succession of wave upon wave in ceaseless regularity does show that His mercy endureth for ever. And is not this what so many of us have to tell of? V. THE OVERRULING OF TRIALS IS A SUBJECT TO DWELL UPON WITH DELIGHT. Israel did not expect to have the territory of Sihon and Og. Their land was on the other side Jordan, but since they attacked them as unexpected foes, they got out of them unexpected territory. Unexpected trials often issue in unexpected advantages. VI. THAT ALL THIS SHOULD BE FOR THE SAME PERSONS FURTHER SHOWS THAT "HIS MERCY," ETC. For whom does Sihon, does Og, fall but for Israel? All is for them, undeserving, evil, full of provocation as they were. Is there one of us who might not justly be in hell before the clock ticks again, if it were not that His mercy endureth for ever? Do any say, "My sins are strong, how can I master them?" Cannot He who slew great kings, yea, famous kings, cannot He slay them? ( C. H. Spurgeon . ) Who remembered us in our low estate. Psalm 136:23, 24 Raised from low estate Isaac Mann. I. BY APOSTASY FROM GOD WE ARE REDUCED TO A CONDITION OF GREAT DEGRADATION. 1. By sinning we have lost all moral excellence. 2. All sources of supply are forfeited. II. GOD REMEMBERED US IN THIS OUR LOW ESTATE. 1. He devised a way of escape from our thraldom. 2. He remembered us in the day of our conversion. 3. Since our conversion to Himself, how many have been the seasons of distress in which God has remembered us! III. SUCH REMEMBRANCE COULD ONLY ARISE FROM THE MERCY OF GOD. ( Isaac Mann. ).

Benson Commentary Psalm 136:1 O give thanks unto the LORD; for he is good: for his mercy endureth for ever. Psalm 136:1 . O give thanks unto the Lord; for he is good — “We are called upon to praise Jehovah, first for his own essential attributes; then for the exertion of those attributes in his works. The attributes here mentioned are those of goodness and power; the one renders him willing, and the other able, to save: and what can we desire more, but that he should continue to be so! Of this likewise we are assured, by contemplating the unchangeableness of his nature. His disposition altereth not, and his kingdom none can take from him; his mercy endureth for ever.” — Horne. Psalm 136:2 O give thanks unto the God of gods: for his mercy endureth for ever. Psalm 136:2-3 . O give thanks unto the God of gods — Who is infinitely superior to all that are called gods, whether angels, or princes, or idols: the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered; unto the Lord of lords — The Sovereign of all sovereigns; or. as the word ???? , adoni, imports, the supporter of all supports, the stay, basis, or foundation of all creatures. Psalm 136:3 O give thanks to the Lord of lords: for his mercy endureth for ever. Psalm 136:4 To him who alone doeth great wonders: for his mercy endureth for ever. Psalm 136:4 . Who alone doeth great wonders — He, and none else; or he, without the help of any other person, or thing: whereas no other being can do any thing alone, or without his help. “All the works of God are wonderful, and speak him alone to have been their author. The established course of the world is, in reality, no less admirable than are those extraordinary interpositions of omnipotence whereby it hath been sometimes interrupted and suspended; though the latter, on account of their novelty, are apt to affect us more than the former does, which is ever before our eyes, and therefore less regarded by us.” Psalm 136:5 To him that by wisdom made the heavens: for his mercy endureth for ever. Psalm 136:5-6 . To him that by wisdom — Namely, by eminent and admirable wisdom, far exceeding the capacity of all creatures, whether human or angelical; made the heavens, that stretched out the earth — “The heavens above, and the earth beneath, declare the wisdom of their great Maker, and proclaim aloud, to an intelligent ear, the divinity of the hand that formed them. The heavens display the love of God to man; the earth teaches the duty of man to God. Heaven is glorious and gracious, earth verdant and fruitful. The bright and ample circumference of heaven, the variegated surface of the earth, and the profusion of good things that distinguish the seasons, contaminated as they all have been by man’s transgression, even now yield a prospect which annihilates all human grandeur. What idea, then, are we to frame of those new heavens and earth from which sin and corruption are excluded, and where righteousness hath fixed her eternal throne.” — Horne. Psalm 136:6 To him that stretched out the earth above the waters: for his mercy endureth for ever. Psalm 136:7 To him that made great lights: for his mercy endureth for ever: Psalm 136:7-9 . To him that made great lights, &c. — Great luminaries, placed in the firmament of heaven, to shed their light and influences upon the earth: see notes on Genesis 1:14-16 . “Light is the life and soul of the universe, the noblest emblem of the power and glory of God, who, even in the night season, leaves not himself without witness, but gives us some portion of that light reflected, which by day we behold flowing from its great fountain in the heart of heaven.” Psalm 136:8 The sun to rule by day: for his mercy endureth for ever: Psalm 136:9 The moon and stars to rule by night: for his mercy endureth for ever. Psalm 136:10 To him that smote Egypt in their firstborn: for his mercy endureth for ever: Psalm 136:10-16 . To him who smote Egypt, &c. — “From the works of creation the psalmist proceeds to those of providence and grace; and celebrates that mercy which rescued Israel from oppression; brought them out of the house of bondage; divided the sea to make a way for them; supported and conducted them through a waste, howling wilderness; crushed the might and power of those who opposed them; and, at length, settled them in the inheritance promised to their fathers.” Two or three expressions in these verses we shall just notice. Which divided the Red sea into parts — Into two parts, between which he opened a path, giving his people courage to pass through, as without danger so without fear: which latter was an instance of his power over men’s hearts, as the former was of his power over the waters. But overthrew — Hebrew, ???? , et excussit, and shook off, Pharaoh, &c. — “This translation gives an image of locusts. They fell into the sea like a swarm of locusts:” see Mudge. Which led his people through the wilderness — Through that vast howling wilderness where there was neither way nor provision; through which none but Almighty God could have safely conducted them. Psalm 136:11 And brought out Israel from among them: for his mercy endureth for ever: Psalm 136:12 With a strong hand, and with a stretched out arm: for his mercy endureth for ever. Psalm 136:13 To him which divided the Red sea into parts: for his mercy endureth for ever: Psalm 136:14 And made Israel to pass through the midst of it: for his mercy endureth for ever: Psalm 136:15 But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever. Psalm 136:16 To him which led his people through the wilderness: for his mercy endureth for ever. Psalm 136:17 To him which smote great kings: for his mercy endureth for ever: Psalm 136:18 And slew famous kings: for his mercy endureth for ever: Psalm 136:19 Sihon king of the Amorites: for his mercy endureth for ever: Psalm 136:20 And Og the king of Bashan: for his mercy endureth for ever: Psalm 136:21 And gave their land for an heritage: for his mercy endureth for ever: Psalm 136:22 Even an heritage unto Israel his servant: for his mercy endureth for ever. Psalm 136:22-25 . A heritage unto Israel his servant — He speaks of all that people as of one man, because they were united together in one body, in the worship of one and the same God. Thus God calleth them all his firstborn, Exodus 4:22 . Who giveth food to all flesh — To all living creatures. For which God deserves great praises, which the palmist, by his example, teacheth us to render for them, because those who are most concerned either cannot or do not perform this duty. Observe, reader, “the same bounty, which in the natural world provides proper nutriment for every creature, hath also provided for the spirits of all flesh the bread of eternal life. In either sense, Jehovah openeth his hand and filleth all things living with plenteousness. Be therefore his praise as universal and lasting as his mercy.” Psalm 136:23 Who remembered us in our low estate: for his mercy endureth for ever: Psalm 136:24 And hath redeemed us from our enemies: for his mercy endureth for ever. Psalm 136:25 Who giveth food to all flesh: for his mercy endureth for ever. Psalm 136:26 O give thanks unto the God of heaven: for his mercy endureth for ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 136:1 O give thanks unto the LORD; for he is good: for his mercy endureth for ever. Psalm 136:1-26 THIS psalm is evidently intended for liturgic use. It contains reminiscences of many parts, of Scripture, and is especially based on the previous psalm, which it follows closely in Psalm 136:10-18 , and quotes directly in Psalm 136:19-22 . Delitzsch points out that if these quoted verses are omitted, the psalm falls into triplets. It would then also contain twenty-two verses, corresponding to the number of letters in the Hebrew alphabet. The general trend of thought is like that of Psalm 135:1-21 ; but the addition in each verse of the refrain gives a noble swing and force to this exulting song. The first triplet is a general invocation to praise, coloured by the phraseology of Deuteronomy. Psalm 136:2 a and Psalm 136:3 a quote Deuteronomy 10:17 . The second and third triplets ( Psalm 136:4-9 ) celebrate Jehovah’s creative power. "Doeth great wonders" ( Psalm 136:4 ) is from Psalm 72:18 . The thought of the Divine Wisdom as the creative agent occurs in Psalm 104:24 , and attains noble expression in Proverbs 3:1-35 . In Psalm 136:6 the word rendered spread is from the same root as that rendered "firmament" in Genesis. The office of the heavenly bodies to rule day and night is taken from Genesis 1:1-31 . But the psalm looks at the story of Creation from an original point of view, when it rolls out in chorus, after each stage of that work, that its motive lay in the eternal lovingkindness of Jehovah. Creation is an act of Divine love. That is the deepest truth concerning all things visible. They are the witnesses, as they are the result, of lovingkindness which endures forever. Psalm 136:10-22 pass from world wide manifestations of that creative lovingkindness to those specially affecting Israel. If Psalm 136:19-22 are left out of notice, there are three triplets in which the Exodus, desert life, and conquest of Caanan are the themes, -the first ( Psalm 136:10-12 ) recounting the departure; the second ( Psalm 136:13-15 ) the passage of the Red Sea; the third ( Psalm 136:16-18 ) the guidance during the forty years and the victories over enemies. The whole is largely taken from the preceding psalm, and has also numerous allusions to other parts of Scripture. Psalm 136:12 a-is found in Deuteronomy 4:34 , etc . The word for dividing the Red Sea is peculiar. It means to hew in pieces or in two, and is used for cutting in halves the child in Solomon’s judgment; { 1 Kings 3:25 } while the word "parts" is a noun from the same root, and is found in Genesis 15:17 , to describe the two portions into which Abraham clave the carcasses. Thus, as with a sword, Jehovah hewed the sea in two, and His people passed between the parts, as between the halves of the covenant sacrifice. In Psalm 136:15 the word describing Pharaoh’s destruction is taken from Exodus 14:27 , and vividly describes it as a "shaking out," as one would vermin or filth from a robe. In the last triplet ( Psalm 136:23-25 ) the singer comes to the Israel of the present. It, too, had experienced Jehovah’s remembrance in its time of need, and felt the merciful grasp of His hand plucking it, with loving violence, from the claws of the lion. The word for "low estate" and that for "tore us from the grasp" are only found besides in late writings-the former in Ecclesiastes 10:6 , and the latter in Lamentations 5:8 . But the song will not close with reference only to Israel’s blessings. He gives bread to all flesh. "The lovingkindness which flashes forth even in destructive acts, and is manifested especially in bringing Israel back from exile, stretches as wide in its beneficence as it did in its first creative acts, and sustains all flesh which it has made. Therefore the final call to praise, which rounds off the psalm by echoing its beginning, does not name Him by the Name which implied Israel’s special relation, but by that by which other peoples could and did address Him, "the God of heaven," from whom all good comes down on all the earth. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.