Psalms 135–136

This beautiful Hebrew word appears often in the book of Psalms. It is the opening and closing word of each of the last five psalms. Taken together, those psalms express the millennial praise of Israel. Hallelujah means "Praise Jehovah," or "Jah," a shortened form of Jehovah.

This Psalm begins with a hallelujah and ends with a hallelujah. It will be an endless praise. The servants who stand in the house of the Lord and in the courts are called to praise Him. Israel cleansed and redeemed is now His servant (Zech. 3:7). They are His special treasure (verse 4 — Ex. 19:5).

Psalm 135 closes the songs of degrees, the burst of praise after them. They (the songs of degrees) trace the progress of Israel from sorrow (Psalm 120), through sorrow, to full blessing and praise in Zion. Then His name is celebrated in a full note of praise (vv. 1, 3, 13). That name — the name of their Creator, Redeemer, and Protector, the only true God, the God of Israel — endures for ever. The memorials of everything else, and the idols, perish for ever.

This Psalm is of the same character as the previous one. It is not called "a song of degrees," nor does it have any title at all. It works like an adjective attached to the psalm before it. For the congregation is still at the house of God — the court of praise which, as we saw, they had just reached. Out of Zion God is still shining.

The Lord Himself is praised, and His name is praised. His name, as distinct from Himself, is the varied honour and dignity He has gained by His mighty acts.

How worthy indeed is the Lord of far more than all the praise that is given Him! For He is absolutely supreme over earth and heaven. Those first told to praise Him are His servants, those who take the place of total submission to His authority (v. 1). Then those are mentioned who stand in the house of the Lord and in its courts. They must be servants also, so that verses 1 and 2 may refer to the same people.

Then comes the general summons to the "Hallelujah," identifying Jehovah and His servants… They were now standing "in the courts" of Jehovah. To be a doorkeeper there was better than living anywhere else, and a day there was worth more than a thousand. Praise was "pleasant" there. It had waited for Him in Zion, and now they could praise there.

The psalm gives one reason for praise — "for the Lord is good." That is not the only reason. But it is basic to everything connected with men's welfare on earth, and the psalm later lists many reasons. Then singing praises to His name is pleasant. What is true of God ("the Lord is good") comes first, and what we feel ("it is pleasant") follows.

Persecution followed the condemnation of Athanasius, and it fell on others who held to the truth. Athanasius was ordered to leave the place, but his beloved people would not hear of it and would not let him go. One night the bishop was at church with his people when a loud knocking at the doors terrified the congregation. Athanasius calmed them, and they began to chant Psalm 135.

This psalm and the next one seem to me to be the praise that the songs of ascents have led to. Jehovah is praised, and the name of Jehovah, and the servants of Jehovah are the ones called to do it. They now stood in the house of Jehovah, in the courts of the house of their (Israel's) God.

Psalm 135 — Conflict is over; praise can now ascend. The servants of Jehovah stand in His house. Israel, Aaron, and Levi are there, and they that fear Jehovah.

The first people called to praise Him are His servants, those who take the place of total submission to His authority (v. 1). Then the psalm mentions those who stand in the house of the Lord and in its courts. They must be servants too, so verses 1 and 2 may refer to the same people.

The servants who stand in the house of the Lord and in the courts are called to praise Him. Israel cleansed and redeemed is now His servant.

(vv. 1-3) God has delivered Israel from all their enemies and brought them to the house of the Lord. They are called to praise the goodness of the Lord, and the greatness of His Name.

The Lord Himself is praised, and His name is praised. His name, as distinct from Himself, is the many kinds of honour and dignity He has gained by His mighty acts.

How often is this Psalm used in a spiritualized way, making the gates and the courts some church building. But we worship in spirit and in truth and not in an earthly house. The gates and courts have reference to that future temple, which will be a house of prayer for all nations.

A house exists for the one who lives in it. So we are built together as a dwelling-place for God. It is not a material house of the kind they were used to as Jews, but a spiritual house. And where God dwells, He is to be praised.

Psalm 135 closes the songs of degrees, the burst of praise after them. Those songs trace Israel's progress from sorrow (Psalm 120), through sorrow, to full blessing and praise in Zion. Then His name is celebrated in a full note of praise (verses 1, 3, 13). The name of the only true God, the God of Israel — their Creator, Redeemer, and Protector — endures for ever, while the memorials of all others, and the idols, perish for ever.

Israel, delivered from all their enemies, and brought to the house of the Lord, are called to praise the goodness of the Lord, and the greatness of His Name.

Then one reason is given for praise — "for the Lord is good." This is certainly not the only reason. But it is basic to everything connected with men's welfare on earth, and the psalm later lists many reasons. Then just singing praises to His name is pleasant. The fact outside us ("the Lord is good") is noted first; then what we feel ("it is pleasant") rightly follows.

So we say, praise is good. It is truly pleasant, felt to be pleasant, and pleasant because it is right. There is the sense too of divine favour with it.

Praise is fitting, and it fills the heart of the one who offers it with real joy. The Holy Spirit tells us to rejoice in the Lord always. A heart strengthened by the love of Christ delights to find new reasons for praise. It is like a man hunting for treasure where only those in the know would dream that any existed.

Psalm 135 gives the more general praise of Israel, not so much priestly praise, but it brings out the place of the people as such with God. They are in the courts of God, there as His people, and they praise Him, for He is good and it is pleasant. We do praise Him as priests in the sanctuary. But we praise Him also as on earth in the sense of His goodness, and praise is pleasant. His name is known; that is, His revelation of Himself, so as to be known to us. But there is more: we sing, as we do all else, as the elect of God, holy and beloved — an immense privilege. It is not only that God is good, what He is in nature; but we are the special objects of His favour and delight.

Sometimes people have an idea that it is the feeling in our own hearts; but that is its result, rather than praise itself. Praise is "the fruit of our lips confessing His name." God values your joy, the happiness that fills your heart and overflows. But there is one thing He values far beyond all our feelings: Christ Himself confessed to God. It is a wonderful relief to realize that true praise is offering up to God the fragrance of Christ.

Persecution followed… Athanasius was ordered to leave the place, but his beloved people would not hear of it… But one night the bishop was at church with his people. A loud knocking at the doors terrified the congregation. Athanasius calmed the people, and they began to chant Psalm 135: "Praise the LORD… Praise the LORD, for the LORD is good."

The "servants of Jehovah" are called to praise Him — to praise the name of Jehovah. They now stood in "the house of Jehovah," "in the courts of the house" of their God. Jehovah had "chosen Jacob for Himself" — Israel was His peculiar treasure. He was "great," and Israel's Lord above all gods.

First, the Lord in His sovereign goodness has chosen Israel (v. 4).

"For the Lord has chosen Jacob for Himself" (v. 4). Why? Because He has a right to do what He pleases. We should realize too that He has chosen that one nation to be an object lesson for all mankind. In the history of that one nation He shows what all nations are like. He also shows the marvellous grace that moves His heart to recover rebellious people from the guilt of their disobedience to Him.

God chose Jacob because it pleased His own goodness to do so. It was not for any righteousness or strength in the poor vessel He chose. Israel was a worm that His holiness might have loathed and rightly trampled. Yet God was pleased to beautify this worm with salvation, and to lift it to a place of honour as the chief bearer of His praise among the nations of the earth (Isa. 41:14-16).

In Ecclesiastes 2:8 Solomon gathers "the peculiar treasure of kings." Everywhere else, in both the Old Testament and the New Testament, these expressions refer to what God's people are to Him. Ex. 19:5; Deut. 14:2; Deut. 26:18; Ps. 135:4; Titus 2:14. The terms mean a possession God values as specially choice.

They were a separated people — a distinct nation set apart to God. But they were an earthly nation. The Lord had set barriers, if I may say so, around them, separating them from all other nations.

But the people sinned under the first covenant, and so this purpose of God was never realised. That did not cancel it. It still holds good that Jehovah "has chosen Jacob unto Himself, and Israel for His peculiar treasure" (Ps. 135:4). And in the millennial day every nation will acknowledge this, from the rising to the setting of the sun. For then Jehovah will save Israel. He will rejoice over her with joy. He will rest in His love. He will exult over her with singing (Zeph. 3:17).

God promised Israel that if they obeyed His voice and kept His covenant, they would be His peculiar treasure above all people (Ex. 19:5). Yet when the Lord came to His own, this treasure was hidden in the field of the world — as it were, lost among the nations. He found it, but could not take possession of it. He must first buy it, and He did so at the cross. There Caiaphas, prophesying without knowing it, declared He would "die for the nation" (John 11:51). We see also why the field must be bought: it is in the world that Israel is yet to be displayed as Jehovah's treasure.

This psalm is the voice of true national worship, sung by the people who are the Lord's peculiar treasure. It belongs to the time when all things are restored (Acts 3:21).

Verse 3 has said, "the Lord is good;" now verse 5 adds, "for I know that the Lord is great," and therefore above all so-called gods in the world. This is not just an adopted opinion, but a matter of established knowledge, which will be fully evident in the millennium. Sadly, man has tried to do great things and has always failed. Not so with the Lord. Whatever He pleases He does (v. 6), both in heaven and on earth or in the seas.

Second, the Lord is great above all the gods of the heathen, as set forth in His absolute supremacy over creation. Whatsoever He pleases, He has done in the sphere of creation. He directs all the forces of nature according to His power and pleasure (vv. 5-7).

First comes the call to praise Jehovah as the Sovereign Lord who disposes of everything. It pleased Him to take up Jacob for Himself this way — and not for any good in Jacob. He who has done so is Lord above all gods. Sadly, His people have so constantly compared Him with those gods. He is great beyond imagining; they are infinitely little. But Jehovah has done just what He pleased in heaven and on earth, despite all opposition.

Ps. 135:5. Jehovah is great … our Lord (Adonim) is, etc.

In striking contrast stand the idols of the nations. Men made them by hand from silver or gold, what looks like the most valuable material, yet they have no life at all (v. 15). Men give them imitation mouths, but no ability to speak… Copied eyes are just as useless (v. 16), and so are the ears. They have no breath. It is amazing that people will bow down to such "nothings" and worship them! Why? Man is built to be a worshipper. He refuses to worship God, so he will worship anything he invents to take God's place.

But we also know that He is great. We know Him as Father, and yet we still know Him — and feel His presence — as very great, and as supreme above all. The heart delights in this. Our God is above all.

For us this is more general than it was for Israel, who could point to other gods around them. Yet God's absolute supremacy still holds true for the heart. He acts as sovereign everywhere. That is a comfort when we have to travel in weakness through a world of wickedness. He disposes of everything.

Second, the Lord is great above all the gods of the nations, as set forth in His absolute supremacy over creation. Whatever He pleases, He has done in the sphere of creation. He directs all the forces of nature according to His power and pleasure (vv. 5-7).

This is not just a borrowed opinion. It is settled knowledge, and it will be fully clear in the millennium. Man has tried to do great things, but he has always failed sadly. Not so with the Lord. Whatever He pleases He does (v. 6), both in heaven and on earth or in the seas.

But Jehovah has done just what He pleased in heaven and on earth, despite all opposition. Vapour, rain, lightning and wind — all the equipment of the storm — are in His hand, and He makes them serve His kind purposes.

In striking contrast stand the idols of the nations. Men made them by hand, from silver or gold, the material that looks most valuable, yet they have no life at all (v. 15). Men give them imitation mouths, but with no ability to speak... It is amazing that people will bow down to such "nothings" and worship them! Why? Man is a worshipper by nature. Because he refuses to worship God, he will worship anything he invents to take God's place.

"For the LORD has chosen Jacob for Himself" (v. 4). Why? Because He has a right to do what He pleases. We should realise too that He has chosen that one nation to be an object lesson for all mankind. In the history of that one nation He shows what all nations are like. He also shows the wonderful grace that moves His heart to recover people from the guilt of disobedience to Him.

He is praised (v. 6) as the Almighty God, doing what He pleased and ordering creation day by day. Then He is praised as the One who judged the oppressors of Israel and set them free, who drove out the nations and gave Israel their land.

As the eternal Son of God He had the right to do as He pleased. But in becoming flesh He took the place of one who owed obedience (Ps. 115:3; Ps. 135:6; Ps. 40:7-8). He did the will of His Father, and not His own will, cost Him what it might (John 4:34; Matt. 26:39; Heb. 5:7-8).

Only the sovereignty of God gives rest to the Christian heart in a world full of evil, a world that has gone astray from Him. Despite the rebellion of the creature, things are as fully in His hand as they ever were. To know this brings, and alone brings, full relief. Still He rules over all, and where evil cannot be turned to good, He limits and forbids it.

Second, the Lord is great above all the gods of the nations, as shown in His complete supremacy over creation. Whatever He pleases, He has done in the sphere of creation. He directs all the forces of nature according to His power and pleasure (vv. 5-7).

He who has done this is Lord above all gods — the gods His people have so often, sadly, compared Him to. He is great beyond thought; they are small beyond measure. But the Lord has done just what He pleased in heaven and on earth, despite all opposition. Vapour and rain, lightning and wind — every part of the storm is in His hand, and He makes it serve His good purposes.

Also, by amazing power God makes vapour rise from the earth. So God makes water, which is heavier than air, able to rise above the air. Then it returns to its former state and comes down as rain, with lightning. Who would ever have thought such a thing could happen before he saw it? Working miracles belongs to God alone. His miraculous acts surround us always, though we grow so used to them that we forget how marvellous they are.

He drew a pocket Bible out from under his coat. He read to his astonished hearers: "when He made a decree for the rain and a way for the lightning of the thunder" (Job 28:26); "He makes the clouds rise" — evaporation, the forming of clouds — "at the end of the earth; He makes lightnings for the rain" (Ps. 135:7). His audience was much impressed. They had good reason to be.

The wind He brings out of His treasures. Right here the Spirit records a scientific fact, made known over 2,500 years ago: "He makes lightnings for the rain" (Jeremiah 10:13). Scientists found this link between lightning and rain only in recent times. … God is the Creator and Former of all things. He has hidden vast riches in the created universe that no one has found yet, and far greater riches still in the new creation — and true believers by grace are part of it in Christ.

Psalm 135:7 tells us that God "brings forth the wind from His storehouses." So instead of saying He prepared the wind, it says: "The LORD hurled a great wind upon the sea." Surely that word for sending is not used here by accident. What a sad and solemn contrast to Jonah that great wind presents! Both were sent by the same LORD. The stormy wind goes when and where it is sent, "fulfilling His word" (Ps. 148:8). Man, the highest work of His creation, deliberately chooses his own will, and refuses to go when his Lord and Master sends him!

A noble testimony to God follows, set against idols and those who serve them… "When He utters His voice, there is a tumult of waters in the heavens, and He makes the mist rise from the ends of the earth. He makes lightning for the rain, and He brings forth the wind from His storehouses. Every man is stupid and without knowledge; every goldsmith is put to shame by his idols, for his images are false, and there is no breath in them."

Now they can fully celebrate Jehovah in creation (v. 6) and providence (v. 7), in redemption (vv. 8, 9) and government (vv. 10, 11). For He acted to give an inheritance to Israel, His people. (v. 12.)

Notice, though, that Jehovah's own purpose and choice (vv. 4, 13, 14) are directly in view. So there is no wilderness here, only Egypt and Canaan. The Red Sea is not named either, except by implication.

The proud Pharaoh had said in his arrogance, "Who is the LORD, that I should obey His voice and let Israel go? I do not know the LORD, and moreover, I will not let Israel go" (Ex. 5:2). God showed him his own nothingness. He was only one of the inhabitants of the earth, and God counts them as nothing before Him.

For Egypt, God's dealings were plagues. Each one was a display of the wrath and power of God. By them He made His Name known throughout all the earth, and by them He overthrew Pharaoh, whose stubborn resistance was useless. Yet Pharaoh's spirit stayed unchanged. But to the people of God these "great judgments" were signs and wonders. By them God would bring His people out of the enemy's power, out of the house of slavery.

The striking down of the firstborn was the blow that knocked the chains off them. Yet it was only part of a series of signs and wonders in which He had shown Himself at work to set them free.

Here the Lord of Israel is glorified as the only true God. He does what He pleases in heaven and on earth. He also won victory and honour for Himself in Egypt, among the Amorites, in Bashan, and in the kingdoms of Canaan. But it was all for the sake of His people, and on their behalf.

The creation of the heavens and their daily courses, God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory. They had drawn out praise (135). But the next psalm celebrates those very same things as making known His mercy, and they draw out thanksgiving. (136)... The same ways and works of the Lord make known both His name and His mercy, His glory and His grace.

In Scripture, "smiting" is a term describing an act of divine judgment. The LORD smote the rebellious and idolatrous land of Egypt by the death of their firstborn (Ps. 78:51; Ps. 105:36; Ps. 135:10). We also know that He smote the Good Shepherd of the sheep (Zech. 13:7; Matt. 26:31). How wonderful that God laid divine wrath on the Lord Jesus, and that with His stripes we are healed!

Now they can fully celebrate the LORD in creation (v. 6) and providence (v. 7), in redemption (vv. 8, 9) and government (vv. 10, 11). For He acted to give an inheritance to Israel, His people (v. 12).

Notice that in these verses the possession of the land follows at once after the deliverance from Egypt. The psalm passes over the wilderness journey in silence. So it celebrates the goodness of the Lord, and the blessing He brings His people into, because His heart is good. It does not dwell on the failure of the people, or on the way He deals with them in their wilderness wanderings because of the evil and unbelief of their hearts.

After Israel left Egypt, the Lord gave them victory over many nations. Their kings were mighty in the eyes of the world. Sihon and Og are named in particular. Israel defeated them before taking possession of the land of Canaan. Then the kingdoms of Canaan fell quickly before Israel when they entered the land (v. 11). So it was God who gave the land to Israel as a heritage (v. 12). The miraculous power of all this should deeply impress us.

Every landlord has a perfect right to evict bad tenants. The nations of Canaan had not only failed to pay their rent, as we say. They had damaged and defiled the property so badly that God could no longer put up with them. So He was going to drive them out, quite apart from who the incoming tenants were. Whoever was going to take possession of the property, these dreadful tenants had to be evicted.

The Lord of Israel is glorified here as the only true God. He does what He pleases in heaven and on earth. He also won victory and honour for Himself in Egypt, among the Amorites, in Bashan, and in the kingdoms of Canaan. But all of it was for the sake of His people and on their behalf. And how blessed this connection is! The One who formed and spread out the heavens, and no one less, divided Canaan by lot among the tribes.

In reading the record of God's dealings with the nations, in connection with His people Israel, we are reminded of the opening words of Psalm 101, "I will sing of mercy and of judgement." We see the display of mercy to His people... and we see also the carrying out of judgement on the nations because of their evil ways. In the first, we see divine sovereignty; in the second, divine justice; in both, divine glory shines out.

The Canaanites are the types of the evil powers with whom we have to wage our warfare. The Canaanites opposed the possession and enjoyment of the land. In the same way, wicked spirits aim to hold us back, to hinder us in possessing and enjoying our spiritual blessings in Christ Jesus.

Now they can fully celebrate Jehovah in creation (v. 6) and providence (v. 7), in redemption (vv. 8, 9) and government (vv. 10, 11). For He acted to give an inheritance to Israel, His people. (v. 12.)

After Israel left Egypt, the Lord gave them victory over many nations whose kings were mighty in the eyes of the world. The psalm mentions Sihon and Og in particular. Israel defeated them before taking possession of the land of Canaan. Then the kingdoms of Canaan fell quickly before Israel when they entered the land (v. 11). So it was God who gave the land to Israel as a heritage (v. 12).

Here the Lord of Israel is glorified as the only true God. He does what He pleases in heaven and on earth. He also won victory and honour for Himself in Egypt, among the Amorites, in Bashan, and in the kingdoms of Canaan — and all of it for the sake of His people and on their behalf. And how blessed this link is! The Lord who formed and spread out the heavens divided Canaan by lot among the tribes, and no one less than He did it.

This is a day of judgment on these nations. The day of Noah was such a day on the world before the flood. So was the day of Lot on the cities of the plain, and the day of Moses on the land of Egypt. Joshua's sword, as we have already said, is the sword of a judge and not of a conqueror. Giving the children of Abraham their inheritance may look like the main cause of this great action. But the real ground of it is that the sin of the Amorites was now full.

The One who had given His people such a victory over the Amorites had destroyed a foe as formidable as Og king of Bashan. He had handed them all the land of the giants. What could He not do for them?… But what was Og in the presence of his Almighty Creator? Dwarfs and giants are all alike to Him. The grand point is to keep God Himself always before our eyes. Then difficulties vanish.

He lives in Ashtaroth, a city named after a goddess who was worshipped with shameful rites… Add to this that the only thing left of him is a monstrous bed. That is perhaps all that can be said of him, and maybe enough to identify him with the spirit of luxury and self-indulgence… This Og is a giant, and sadly we know it too well: many a strong man has fallen before him.

The creation of the heavens and their daily courses had declared God's name or glory. So had God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites. All these had drawn out praise (135). But now the very same works are celebrated as publishing His mercy, and they draw out thanksgiving (136)… Praise first opens their lips (135), and then thanksgiving (136).

Now they can fully celebrate Jehovah in creation (v. 6) and providence (v. 7), in redemption (vv. 8, 9) and government (vv. 10, 11). For He acted to give an inheritance to Israel, His people. (v. 12.)

Here the Lord of Israel is glorified as the only true God. He does what He pleases in heaven and on earth. He also won victory and honour for Himself in Egypt, among the Amorites, in Bashan, and in the kingdoms of Canaan — but all of it for the sake of His people and on their behalf. And how blessed this pairing is! The Lord who formed and spread out the heavens, and no one else and no one less than He, was the one who divided Canaan by lot among the tribes. The one who measures the waters in the hollow of His hand is the same one who gathers the lambs in His arms and carries them close to His heart. (Isa. 40)

Sihon and Og get special mention. They fell before Israel took possession of the land of Canaan. Then the kingdoms of Canaan fell quickly before Israel when they entered the land (v. 11). So it was God who gave the land to Israel as a heritage (v. 12). The miraculous power of all this should impress us deeply.

So the remnant go back here to the start of their national history, to what had come down to them from their fathers. And their fathers did not take possession of the land with their own swords. God had driven out the nations and planted Israel there. He had broken up peoples and cast them out.

Whatever Jehovah pleased, He did, and He did it with power over everything. That power showed in creation and in providence. It showed in delivering Israel, in judging their enemies, and in exercising divine and righteous authority over them for the good of His people. He used that righteous sovereignty to prepare a place as a heritage for them.

God will not let His people forget that the land of Canaan belongs to Him in a special way, just as the people He gave it to belonged to Him. This was one of their special privileges. Israel were His people as no other nation could be then, and their land was His too, so that He might secure it to them for ever — unless they turned away from Him. When they did, He drove them out and made them slaves, and the target of their enemies' hatred and contempt.

The same ways and works of the Lord make known both His name and His mercy, His glory and His grace. With equal clearness and certainty they honour Him and bless His people. So they are the theme of both the praise and the thanksgiving of His people. Praise opens their lips first (135), and then thanksgiving (136). For they look first at God's name or glory, as it is reflected in His works, and then at their own blessings or gain from those works.

The two verses that follow are quoted from Exodus and Deuteronomy. The first comes at the beginning of their history in Egypt. It presents God in His enduring, unchanging character as Jehovah — the ground of all blessing for Israel (Ex. 3:15). The other quotation comes from the song Moses sang just before the people entered the land. It shows that when their own folly has left them powerless, with no one to help, the Lord will act on their behalf (Deut. 32:36).

This Name says that He does not change, as Malachi 3:6 shows. So the restoration of the people is bound up in it, however guilty and undeserving they are. They have changed towards God, but blessed be His Name, He has never changed towards them. It is true that their sins and unbelief obliged Him to hide His face from them, as it were, for a time.

Psalm 135 closes the songs of degrees, the burst of praise after them. Those songs are the progress of Israel from sorrow (Psalm 120), through sorrow, to full blessing and praise in Zion, and then the psalm celebrates His name in a full note of praise (vv. 1, 3, 13). Their Creator, Redeemer, and Protector, the name of the only true God, the God of Israel, endures for ever, while the memorials of everything else, and the idols, perish for ever.

The same ways and works of the Lord publish both His name and His mercy, His glory and His grace. With equal clearness and sureness they honour Him and bless His people... Praise first opens their lips (135), and then thanksgiving (136). For they look first at God's name or glory, as reflected in His works, and then at their own blessings or profit from those works. His name endures for ever (Ps. 135:13) and His mercy also (136).

He had struck them by His prophets, and had disowned them as His people, because their sin had multiplied. Yet His name, which He had taken as their God (Ex. 3:15), endures for ever (verse 13), and His memorial lasts throughout all generations. His long-standing purpose is the pledge that He will settle them for good, under the sure and unfading blessings of the new covenant, in the place He has chosen for Himself.

How much greater should the desire of God's people be today towards the Name of the Lord Jesus! He has made the Father's Name known to us, and through His death on the cross He has enriched us with such wonderful riches... The Name of the Lord also brings us all the sweetness of the grace of His holy life as Man here. It brings all that the Name of Jesus holds to charm His own, and all that the Name of Father brings for the delight of His children.

These two verses are quoted from Exodus and Deuteronomy. The first comes from the beginning of Israel's history in Egypt. It presents God in His lasting, unchanging character as Jehovah — the ground of all blessing for Israel (Ex. 3:15). The other comes from the song Moses sang just before the people entered the land. It shows that when their own folly has left them with no power and no one to help, the Lord will act for them (Deut. 32:36).

Psalm 135 is a very characteristic Psalm. It gives a remarkable key to the meaning of the book. It links that book with the early statements of Jehovah about His relationship to Israel, so as to bind their history together into one whole.

"For the Lord shall judge [vindicate, defend or avenge] his people, and repent himself for his servants, when he sees that their power is gone, and there is none shut up or left." Precious grace for Israel in the days to come — and for each and all, now, who feel and admit their need!

He would "judge his people," and "repent himself concerning his servants." He will judge His people as those put under the test of His holiness. He will repent concerning His servants — the Remnant.

Yes, judge; but not destroy! For when He sees them struck down and helpless, their power gone, with no one left to help them, and the emptiness of their false gods plain to see — then He will call them to Himself, for there is no one like Him and no one to compare with Him. He will break the rod that corrected them, once it has done its work. He will turn His hand against their enemies.

But the Lord's judgment includes His judging on behalf of Israel His people. He has compassion on them when He sees that their power is gone (v.36). God steps in with grace when a person faces the fact that he is helpless. As long as Israel keeps asserting herself and trusting herself, she will not and cannot depend on the grace of God. But when she comes to nothing and honestly admits it, she will find God ready to deliver her.

They will never again forget their Maker, for He has become their Redeemer. He now judges them — that is, administers justice to them — in perfect fairness (v. 14). Such judgment agrees completely with His compassion. How blessed is this unity of justice and compassion!

And this would be how He is remembered for all generations: that Jehovah had taken up the cause of His people again. He judges that cause in all its reality. He does not pass over the evil, and yet He repents for those who have now returned to be His servants.

Compared with Psalm 115, this psalm shows a much larger heart and a greater spiritual understanding. Psalm 115 sets the power of God and the emptiness of idols side by side at once. But Psalm 135 puts something between these two verses (6, 15): the full account and recognition of what Jehovah is in creation, in providence, in redemption, and in government.

In striking contrast stand the idols of the nations (v. 15). Men's hands made them, out of silver or gold — what looks most valuable. Yet they have no life at all. Men give them imitation mouths, but with no ability to speak... It is amazing that people will bow down to such "nothings" and worship them! Why? Man is made to be a worshiper. And since he refuses to worship God, he will worship anything he invents to take the place of God.

"Their idols are silver and gold, the work of human hands," says the psalmist (Ps. 115:4). "Their land is filled with silver and gold … their land is filled with idols," says the prophet (Isa. 2:7-8). Whatever man considers most precious, whatever his heart craves, whatever serves his own glory — that he makes into a god. That is the root of idolatry. God is displaced and man exalted, in the exaltation of his idol.

These gods could be seen, but could not see. God was the living God, who dwelt in heaven. These had the form of living creatures, but without life, and were found on earth. "Their idols are silver and gold, the work of human hands" — worthless objects, except for the value of the metal they were made of. The work of human hands: what could they do for man? How could a dying creature make a living God to save him? What need of a God has the one who can make one? What mockery, what delusion was all this! Man could mould the metal into human form and shape it after the noblest of God's creatures on earth. But where was the life? Where the will? Where the power?

What can these senseless deities do but degrade the men who bow before them into beings as senseless? And this is the just penalty upon those who can forsake God, to follow inventions so plainly their own.

And very fittingly this Psalm of the returned captives declares the emptiness of the idols. It was prepared for those who stand in the courts of the Lord. That emptiness had just shown itself in the downfall of Babylon, and in the decree of the Persian to let Israel leave that stronghold of idolatry. So the name of the only true God, the God of Israel, endures for ever, while the memorials of all others perish for ever.

Psalm 115 contrasts the power of God and the emptiness of idols at once, side by side. But Psalm 135 sets out, between these two verses (6 and 15), the full account of what the Lord is in creation, in providence, in redemption, and in government.

What were they, these idol-images? Simply matter — silver and gold — shaped by men's hands! Mouth and eyes are there all right. Both are said to "speak." Both are in different ways a "witness" for the man himself, a pointer to what is in the heart. But the idol gives no response to its worshipper by word or by look. In fact, it registers nothing. It does not hear the voice that cries to it. It does not notice the smell of incense or of sacrifice.

No one saw God, yet He saw all that went on. These gods could be seen, but could not see. God was the living God, who lived in heaven. These had the form of living creatures, but without life, and were found on earth. He acted as He pleased. These could not act at all. They began in the craftsman's imagination. They owed their shape to the workman's skill… How could a dying creature make a living God to save him? Why would anyone need a God he was able to make himself?

Mouth, eyes, ears, nose, hands, feet, throat — all were there. Outwardly, nothing was missing. Yet they lacked one thing: the breath of life. That came from God, and man with all his will could not give it. Like a corpse with every limb complete, there was no life. In one respect they differed from a corpse. The corpse had lived, because God had given life to it. These had never lived, for man was their creator, not God.

Men give them imitation mouths, but with no ability to speak. Of course, man can now use electronics to put words in their mouths. But everyone knows the words do not really come from the idol. Simulated eyes are just as useless (v. 16), as are the ears; and they have no breath. It is amazing that people will bow down to such "nothings" and worship them! Why? Man is built to be a worshipper. And because he refuses to worship God, he will worship anything he invents to take the place of God.

What a day it was! From morning until noon the prophets cried, "O Baal, answer us!" They knew that for them everything was at stake. The silence of their deity threw them into a frenzy, and they leaped about the altar they had made.

From this the psalmist turns to urge the people of God to hold fast to Him. He is not powerless and not unfeeling. He is the help and shield of all who trust in Him. Israel, the house of Aaron, and those who fear the Lord are each urged separately, and this is not mere repetition or decoration.

(vv. 15-18) When the Lord acts on behalf of Israel, He will say, "Where are their gods, their rock in whom they trusted" (Deut. 32:37). Here we get Israel's answer as they pass judgment on the idols of the nations, and all that put their trust in them.

The idols of the nations stand in striking contrast. Men made them by hand, of silver or gold — what looks most valuable — yet they have no life at all (v. 15). Men give them imitation mouths, but they cannot speak. Imitation eyes are just as useless (v. 16), and so are the ears. They have no breath. It is amazing that people will bow down to such "nothings" and worship them! Why? Man is made to be a worshiper. He refuses to worship God, so he will worship anything he invents to take God's place.

But the idol gives no response to his worshiper by word or look. No, he notices nothing. He does not hear the voice that cries to him, and he does not smell the incense or the sacrifice. No hand can reach out to help, no foot of his will move to bring relief, and not even a murmur of sound comes from his idle throat. What can these senseless gods do but drag the men who bow before them down into beings just as senseless? This is the just penalty on those who can forsake God, to follow what are plainly their own inventions.

From morning until noon the prophets cried, "O Baal, answer us!" — realising that for them everything was at stake. The silence of their deity threw them into a frenzy, and they leaped about the altar they had made.

"Their idols are silver and gold, the work of human hands," says the psalmist (Ps. 115:4); with hands, eyes, lips, but neither power, knowledge nor words — a miserable thing made by man. How low this is compared with the true God, the Creator and Lord of all! With Him is power, knowledge, wisdom; and "He who planted the ear, does He not hear? He who formed the eye, does He not see?" (Ps. 94:8-9).

You find in one of the Psalms a description of "the idols of the nations," which is very instructive. On the outside they have everything that speaks of wisdom and power and intelligence, but with no reality. They have eyes but do not see, ears but do not hear, hands but do not touch, and they do not speak with their mouth. In other words, it looks a great deal like something with power and wisdom and all that, but its reality is gone. So to serve idols is to put the heart and the conscience under the power of something God has not revealed to the soul as real.

When the Lord acts on behalf of Israel, He will say, "Where are their gods, their rock in whom they trusted" (Deut. 32:37). Here we get Israel's answer as they pass judgment on the idols of the nations, and on all who put their trust in them.

He cannot stretch out a hand to help. His foot will not move to bring relief. Not even a murmur of sound comes from his idle throat. What can these senseless gods do but degrade the men who bow before them into creatures just as senseless? And this is the just penalty on people who can abandon God to follow what is so plainly their own invention.

When the knowledge of God was lost, man turned to the resources of his own mind to fill the void… In fact the object took its character from that of its worshippers. The debased Egyptian worshipped an ox, reptiles and leeks; the cruel Canaanite, and the Israelite after him, burned his children in honour of the god Moloch.

It is amazing that people will bow down to such "nothings" and worship them! Why? Because man is a worshiper by nature, and because he refuses to worship God, he will worship anything he invents to take the place of God.

In fact, this section ends with the withering verdict that "those who make them become like them." They have no wisdom and no ability to reason rightly. They have lowered themselves to the status of empty "nothings." And this is true of all those who trust in such empty things (v. 18).

In general we may say this. Take any person, thing or theory — I call it a "principle" when I hold it myself, and a "fad" when somebody else holds it. If we allow it to take that position in relation to us, to exercise that authority over us, and to demand from us the devotion that rightly belongs to our Creator, then it is a false god that we are serving. It does not matter what nice-sounding name we call it by… So the gross outward forms of idolatry pass away too; but those who worship the false gods still worship in spirit and in fact.

On one hand, Christ in glory is the model we are to be made like. On the other, looking at Him there is the means the Spirit uses to do it. How simple! We look, and we are changed… We take the stamp of the One we look at. The rays of the glory of His face fall on us, sink into us, and transform us morally into the likeness of our Lord.

Our Psalm now tells what idols are (15-18), in language like that of Psalm 115:4-8. It emphasises the folly of idolatry again. Then it closes with an appeal to the house of Israel, the house of Aaron, the house of Levi, and those who fear the Lord. That is, the nation, the priests, the Levites, and the converts from outside. All of them are to bless Jehovah, who will then be dwelling at Jerusalem.

When people refuse idols and recognise the true God, there is abundant reason indeed for intelligent worship. Israel is told to bless the Lord. Then comes the house of Aaron, the priestly family. Added to this is the house of Levi, those who are servants of the Lord (vv. 19-20). The call then widens to include all who fear the Lord, so that this will be true among Gentiles also in the millennial age.

Israel is urged to go on with their own covenant-God. He alone is worthy of all blessing and praise, and He is now with them in His fixed dwelling in Zion. The first two verses of this last section match the exhortation of the 115th psalm closely. But here the house of Levi is added to the house of Aaron, though in structure it is joined with those "who fear Jehovah." I am unable to give a reason for this.

Then comes the full, wide summons — Israel, Aaron and Levi, all brought out, and "you who fear the LORD." Then, "Blessed be the LORD from Zion." The full blessing has now come in, so the Lord is praised from Zion, dwelling at Jerusalem. Apart from Levi, we find similar statements at the close of Psalms 115 and 118.

Where there is a temple on earth, a priesthood goes with it. And if there is a priesthood, it is hard to see its use without sacrifices. With us, spiritual priesthood and spiritual sacrifices go together. Scripture does not leave us guessing whether there will be priests from Aaron's line, with offerings and sacrifices. It states this, and even describes it in detail.

Refusing idols and recognizing the true God gives plenty of reason for intelligent worship. Israel is told to bless the Lord, then the house of Aaron in particular, the priestly family. Added to this is the house of Levi, those who are servants of the Lord (vv. 19-20).

Our Psalm closes with an appeal to the house of Israel, the house of Aaron, the house of Levi, and those who fear the Lord — that is, the nation, the priests, the Levites, and the proselytes. They are called to bless Jehovah, who will then be dwelling at Jerusalem.

Psalm 135 — Conflict is over; praise can now ascend. The servants of Jehovah stand in His house. Israel, Aaron, and Levi are there, and those who fear Jehovah. Jah has chosen Jacob for Himself, Israel for His own possession. And this comes after their long, sad trial of discipline and sorrow, after they were scattered to far corners, and after their memory ceased from among men.

Then comes the full, all-inclusive summons — Israel, Aaron, and Levi all brought out, "You who fear the Lord." "Blessed be the Lord out of Zion," for now that the full blessing has come in, the Lord is praised "out of Zion," dwelling at Jerusalem. … Apart from Levi, we find similar statements at the close of Psalms 115 and 118.

The first two verses of this last section also match the exhortation of the 115th psalm. But here the house of Levi is added to the house of Aaron, though in structure it is grouped with those "that fear Jehovah." I cannot give a reason for this.

This widens to include all who fear the Lord, so that it will be true among Gentiles too in the millennial age. Yet God's centre is found in Zion, which means "sunny," or Jerusalem, "the foundation of peace" (v. 21).

They were originally given to Aaron (Christ) for the service of the tabernacle (Num. 3), for all the work of the house of God outside of the priestly office. Today believers are both priests and Levites. When they are in the holiest place, offering the sacrifice of praise to God through Christ, or when they "do good" and "share what they have," they are acting as priests (Heb. 13:15-16). When they are busy for the Lord in other kinds of service, they show more of the Levitical character.

Verses 19-21 take up the full blessing settled in Israel, according to God's ordinance there — not His blessing in them, but their return to Him as blessed. At the least they are called in this way. In spirit they summon their companies, and they close with the praise itself, with a final hallelujah, as the psalm began.

Verses 19-21 take up the full blessing of Israel in its own place, according to God's order for Israel. It is not His blessing in them, but their blessing returned to Him. At least, they are summoned in this way. In spirit they call their companies together, and they close with the praise itself, with a final hallelujah, just as the psalm began.

"Blessed be the LORD from Zion" — because the full blessing has come in, the Lord is praised "from Zion," dwelling at Jerusalem. Before, the blessing was on Messiah from those brought into the house; here, in the full blessing, it rests from Messiah on Jehovah Himself. Apart from Levi, we find similar statements at the close of Psalms 115 and 118.

This psalm closes with an appeal to the house of Israel, the house of Aaron, the house of Levi, and those who fear the Lord. That is, the nation, the priests, the Levites, and the converts from other nations. They are all called to bless Jehovah, who will then be dwelling at Jerusalem.

The call widens to take in all who fear the Lord, so that this will be true among the Gentiles as well in the millennial age. Yet God's centre is in Zion, which means "sunny," or Jerusalem, "the foundation of peace" (v. 21). Well might the psalm end, "Praise the LORD" — a wonderful end in view!

Another temple song with a very clear millennial promise. It praises Jehovah in His earthly dwelling-place at Jerusalem (verse 21). The praises of the nation He has chosen for Himself surround Him (verse 4).

Israel is urged to go on with their own covenant-God. He alone is worthy of all blessing and praise, and He is now with them in His fixed home in Zion.

But their real blessing had never rested on themselves. It rested on Jehovah, according to that Name in which He revealed Himself to Moses, the Name that shows Him in relationship with His people.

His choice of Jacob came from the good pleasure of His own goodness. It was not for any righteousness or strength in the poor vessel He chose. Here was a worm that His holiness could rightly have trampled on in disgust. Yet God was pleased to make it beautiful with salvation, and to raise it to a princely place as the chief bearer of His praise among the nations of the earth.

Other Psalms in this book end in the same way — Ps. 115:18; 116:19; 117:2; 146:10; 147:20; 148:14; 149:9; 150:6. Psalms 135 and 146—150 also begin with it. But this word "Hallelujah" does not appear in the Psalms at all until the Lord Jesus is seen as returned to Zion.

This psalm is Israel's response to the call to praise in the psalm before it. The first half of each verse gives the theme of praise. The second half gives the refrain of praise: "For His loving-kindness endures for ever." Every stage of Israel's history is retold to show one thing: through all their ups and downs, the loving-kindness of the Lord had lasted.

This Psalm opens with what we may call the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song that proclaims "His mercy endures for ever" is surely a song for eternity.

What matters first is who He is; that always comes before what He has done. He is good, unlike all others, for "no one does good, not even one" (Rom. 3:12). Goodness is God's very nature, so everything He does is good — even when it means dreadful judgment for the ungodly. "His mercy endures forever." Every verse of this psalm repeats it, for this is a fact that needs to be learned well, and it will be learned in the millennium.

It is beautiful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. In verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders… Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next He is Redeemer (vv. 10-15)… The One who had brought them out had also brought them in, for His mercy endures for ever.

Notice that Psalm 136 is about "mercy," and Psalm 135 about "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. Now the very same things are celebrated as making His mercy known. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and sureness — they honour Him and bless His people.

Why, we may ask, are these comforting words repeated as many as 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful. And the history of Israel is mainly in view in this Psalm. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed came to them on the ground of God's mercy instead.

Psalm 136 says of God twenty-six times that "His mercy endures for ever." They now acknowledged this about themselves, as those who stood for Israel. It was their confession that no merit on their side had led to the revival they shared in. It was all on the ground of God's mercy.

From first to last, and all through the time in between, it is and will be nothing but mercy. That holds in creation… in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ — both now and when we are for ever with the Lord. So we may take up Israel's song.

This is a historical Psalm of praise, as His grateful people Israel think of all He has done. Twenty-six times we read, "His mercy endures forever." The Psalm begins with a threefold call to give thanks: to the Lord, to the God of gods, and to the Lord of lords. So the three-in-one God is adored.

The opening verses present the goodness of Jehovah, the unchangeable God, the One who is supreme above all that rule in the heavens, or that exercise dominion on earth — the God of gods and the Lord of lords.

The second verse speaks of Him as "the God of gods." However great others may appear to be, He is infinitely greater than they are. He also bears the name "the Lord of lords." Whatever authority others may have, His authority is infinitely higher than theirs.

Whatever people may call "gods," all of them are completely under the one living God. Whoever may be "lords," with authority in some small area, they are themselves under the supreme authority of the one Lord of the universe. Scripture uses a similar expression of the Lord Jesus in Revelation 19:16: "King of kings and Lord of lords."

This Psalm opens with what could be called the refrain of Israel's national song, sung at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song that proclaims "His mercy endures for ever" is surely a song for eternity. It is beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. So in verses 2–4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. It flows from what God is in His absolute supremacy and in His almighty power.

Creation, redemption, judgment on their enemies, mercy to themselves — the same seal marks all His work: Jehovah's loving-kindness has been working in it. And indeed in all His acts, all that He is must act. If He is good, as God is, He must be good in everything He does.

This Psalm ties its key word, mercy, to compassion on one side and to needs waiting to be met on the other. Divine compassion meets human need. In the New Testament we find Divine mercy giving its favours far beyond human needs. But when we understand the mercy this Psalm speaks of, it leads to an outflow of thanksgiving.

In the second year after their return, they laid the foundations of the house, and there was joyful praise and thanksgiving to God. Psalm 136 says of God twenty-six times, "His mercy endures for ever," and they now acknowledged this about themselves as representing Israel. It was the confession that no merit on their side had led to the revival in which they had part. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, with no merit on our side. Let us never forget this.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and self-satisfied. They accept the wonderful mercies of God without thanking Him.

This psalm opens with what we may call the refrain of Israel's national song. And the song that proclaims "His mercy endures for ever" is surely a song for eternity. It is wonderful to see how the psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. In verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, what God is in His absolute supremacy and in His almighty power.

The psalm begins with a threefold call to give thanks to the Lord, the God of gods, and the Lord of lords. In this way the triune God is adored. This psalm was without doubt used in the temple worship. The Jews in their ritual call it "the great Hallel." It will most likely be used again in the future, when Israel sings the praises of His name in the new temple.

The second verse speaks of Him as "the God of gods." That is, no matter how great others may appear to be, He is infinitely greater than they are. He is also named "the Lord of lords." Whatever authority others may have, His authority is infinitely higher than theirs.

The proud king of the west and the arrogant ruler of the east each have their Master. Christ is "higher than the kings of the earth." The kingdoms of the world are His by right and title, and before Him all must bow. He is "Lord of lords and King of kings." Lord of all who exercise authority, and King of all who reign.

Notice that Psalm 136 is "mercy," and Psalm 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. Now the psalm celebrates those very same things as making His mercy known. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful.

Twenty-six times Psalm 136 says of God, "His mercy endures for ever." They now acknowledged this about themselves, as those representing Israel. It was their confession that no merit on their side had led to the revival they had a part in. It rested wholly on God's mercy. In the sad history of the Christian world, every revival God has granted has rested on His mercy, with no merit on our side. Let us never forget this.

From first to last, and all through the time between, it is nothing but mercy. It is mercy in creation — and we can go back further still, to God's purposes of grace in Christ before the foundation of the world. It is mercy in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ. Whether now, or when we are for ever with the Lord, it is and will be nothing but mercy.

This Psalm opens with what we may call the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song proclaims that "His mercy endures for ever," and that is surely a song for eternity. It is beautiful to notice how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. It flows from what God is in His absolute supremacy and in His almighty power.

He alone does great wonders (v. 4), causing the wondering adoration of every honest human being. In wisdom He has made the heavens (v. 5). They hold a host of planets and stars that man has found impossible to number. Yet all are in constant movement, keeping an order that is astonishing… Such miraculous power can have no source but the living God.

Then the psalmist speaks of Him in His works of wisdom, the One who alone does great wonders. His creative work — as given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days. The second speaks of the firmament of the heavens, and so the separation of the waters from the waters. The third, of the bringing up of the dry land from under the waters, which formed man's home for him. The fourth, of the lights. By the changing seasons they bring about, they shape all the activities of his practical life.

Creation, redemption, judgment on their enemies, mercy to themselves — all His work carries the same seal: Jehovah's loving-kindness has been working in it. And indeed in all His acts all that He is must act: if He is good, as God is, He must be good in everything He does.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel chiefly in view. They were a people under the law. They forgot that the law only brought condemnation on them. Everything good they enjoyed came to them instead on the ground of God's mercy.

Psalm 136 states of God twenty-six times that "His mercy endures for ever." They now owned this for themselves, as representing Israel. It was the confession that no merit on their side had led to the revival they had a part in. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, without merit on our side. Let us never forget this.

This Psalm opens with what could be called the refrain of Israel's national song, at least from the time of Solomon's temple (see 2 Chr. 5:13). The song that declares "His steadfast love endures forever" is surely a song for eternity. It is very beautiful to see how the Psalmist links the Lord's mercy to the whole of Israel's relationships and history. In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, it flows from what God is in His absolute supremacy and in His almighty power. From verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy.

Then the psalm speaks of Him in His works of wisdom, the One who alone does great wonders. His creative work, as given in the second, third, and fourth verses, clearly matches the second, third, and fourth of the six days. The second speaks of the firmament of the heavens, and so the separation of the waters from the waters.

In wisdom He has made the heavens (v. 5). They hold a host of planets and stars that man has found impossible to number. Yet all are in constant movement, keeping an order that is astonishing. This too shows His loving-kindness, however faintly we may see it.

"The Lord by wisdom founded the earth; by understanding He established the heavens" (Proverbs 3:19). Since wisdom is personified in Christ, this verse emphasises His creative power. So the earth, the heavens, the waters in the depths and the waters above are all under His perfect control (Proverbs 3:20).

How surpassing is God's wisdom. How richly this is shown in the wonderful arrangement of creation. Still more is it seen in the wonderful plan of redemption, where Christ is made to us "Wisdom."

Then, moving on from these miraculous interventions of God, the psalmist sees in creation the ever-present witness of God's mercy to man. The day and the night, the moon and the sun, the land and water, summer and winter, are a perpetual witness that God is not forgetful of His creatures.

"He remembered us in our low estate." Then indeed praise really comes out from a humble spirit... And a mind taught this way counts them off one by one with joy. It sees power, wisdom, skill, and grand rule in the things He formed, each in its proper order.

His creative work — as given in the second, third, and fourth verses — matches the second, third, and fourth of the six days. The second speaks of the expanse of the heavens, and so the separation of the waters from the waters. The third, of the bringing up of the dry land from under the waters, by which man's home was formed for him. The fourth speaks of the lights. Through the changing seasons they cause, they govern all the activities of his daily life.

Then also He "spread out the earth above the waters" (v. 6). The surface of the earth is said to be over 75% water. At one time the waters covered the earth entirely. Then God spoke: "Let the waters under the heavens be gathered together into one place, and let the dry land appear" (Gen. 1:9). Such miraculous power can have no source but the living God.

Here the psalm dwells on each separate act of God. It holds up each one before Israel as a token of the Lord's mercy to themselves. This mercy reaches far back, to the beginning of all time (verse 5)... The believer knows well that mercy is the very basis of creation. His joy is to remember that by Jesus and for Him all things were made.

This psalm goes over the same ground as the psalm before it, but in short sentences. Each sentence adds the celebration of the Lord's loving-kindness in what it speaks of. Whether it is creation or redemption, judgment on their enemies or mercy to themselves, all His work carries the same seal: the Lord's loving-kindness has been working in it. And in all His acts, everything He is must act. If He is good, as God is, He must be good in everything He does.

Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next comes God as Redeemer (vv. 10-15). Take the judgment on Egypt, which brought Israel out with a strong hand and an outstretched arm. Take the overthrow of Pharaoh and his army in the Red Sea. In each, it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

So from first to last, and through the whole stretch in between, it is and will be nothing but mercy. That is true of creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. It is true of our redemption, our guidance through the wilderness, our deliverance from our enemies, and our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

Now Psalm 136 contains far more repetition than any other portion of God's holy Word. It has 26 verses, and each one ends with the words, "His mercy endures for ever." With that comes a call, repeated several times, to "give thanks to the Lord." No one will need to stir up the saints in glory to give their thanks... But it is different here on earth. We do well to keep in mind the calls of this beautiful Psalm, for the repetition that marks it is far from being needless.

His creative work — as given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days... The fourth speaks of the lights, which shape all the activities of man's practical life by the changing seasons they bring about. But the psalmist cannot pass over this so briefly; he must expand it in the two verses that follow. The sun, as ruler in the day, is the physical governor of man's earth, and so of man. Among material things it is the fullest representative of that goodness of God which wakes up all Nature in response, to serve him. The moon, on the other hand, is only a delegate of the sun. It can reflect the sun's rays only imperfectly, just enough to limit the darkness. All this has plenty of teaching for us, and should help to make Nature what God would have it be for us — a great open lesson-book.

Whether it is creation or redemption, judgment on their enemies or mercy to themselves, God sets the same seal on all His work: His loving-kindness has been working in it. And indeed in all His acts all that He is must act: if He is good, as God is, He must be good in everything He does.

Notice that Psalm 136 is "mercy," and Psalm 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. And now the very same things are celebrated as publishing His mercy. The same ways and works of the Lord publish both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and they bless His people.

The sun, moon, and stars are symbols of ruling authorities: the sun supreme, the moon holding borrowed authority, and the stars lesser authorities. This symbolic meaning comes from the real jobs God gave the heavenly lights. In Genesis we read, "And God made the two great lights — the greater light to rule the day and the lesser light to rule the night — and the stars" (chapter 1:16). And in Psalm 136 it says, "To Him who made the great lights... the sun to rule over the day... the moon and stars to rule over the night" (verses 7-9).

It is beautiful to see how the psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is what God is in His absolute supremacy and in His almighty power. From verses 5-9 God as Creator is celebrated, and for His mercy. Next it is as Redeemer (verses 10-15).

The psalm mentions God's wisdom in creation, in the heavens and the earth, and in making the sun to rule the day and the moon by night. God gave Noah this assurance: "While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease" (Genesis 8:22). If this promise were not kept, how devastating it would be!

It is beautiful to notice how the psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, what God is in His absolute supremacy and in His almighty power. From verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy. Next it is as Redeemer (vv. 10-15).

His creative work — given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days… The fourth speaks of the lights in the sky. They govern all the activities of man's practical life by the changing seasons they bring about. But the psalmist cannot pass over this so briefly; he must expand it in the two following verses. In the fifth place, the sun rules the day. It is really the physical governor of man's earth, and so of man. Among material things it is the fullest picture of that goodness of God which wakes up all nature in response, to serve him. The moon is only a kind of delegate of the sun. It can reflect his rays only imperfectly, and so limit the darkness.

The psalmist sees in creation the ever-present witness of God's mercy to man. The day and the night, the moon and the sun, the land and water, summer and winter are a perpetual witness. They show that God does not forget His creatures.

Scripture is plain that the sun, moon, and stars stand for ruling authorities: the sun supreme, the moon derived from it, and the stars lower authorities. This symbolic meaning comes from the real duties given to the heavenly lights. In Genesis we read, "And God made the two great lights — the greater light to rule the day and the lesser light to rule the night — and the stars" (chapter 1:16). And in Psalm 136 it says, "To Him who made the great lights … the sun to rule over the day … the moon and stars to rule over the night" (vv. 7-9).

The last mark to name — the chief one in fact, but kept for last — is RULE. We read that the natural sun was created to rule the day. And the Sun of righteousness will rule the day that is coming, when His kingdom is brought in and shown openly.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful.

Notice that Psalm 136 is "mercy," and in 135 it is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. And now the psalm celebrates those very same things as making known His mercy. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

The verses that follow present the wonders of God, as well as His infinite wisdom in creation according to the order of the second, third, and fourth day's work as presented in Genesis 1.

Having finished the work of the third day, God then set great lights in their place on the fourth day: the sun to rule by day (v. 8) and the moon to rule by night (v. 9). Of course, if man had held the place of deciding what should be done, works such as God has done would never have entered his mind.

A star, or stars, as we can see from Revelation 12:1-4, will mean subordinate authority. And we read plainly in Psalm 136, "the moon and stars to rule over the night" (v. 9). Compare this passage with Genesis 1:16, and it is clear: the sun stands for supreme authority, the moon for derived authority, and the stars for subordinate authority.

The day and the night are both His; and the night uncovers a sky full of stars, which even the glory of the day hides. So it has been for us spiritually, as we know. The very loss of Eden's glory has only opened the way for a display of many-sided glory. And for us all, the night of sorrow has revealed the lights with which God has lit it.

In contrast with Psalm 135, we notice that this psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, and God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now the very same things are celebrated as publishing His mercy, and they draw out thanksgiving (136). The same ways and works of the Lord publish both His name and His mercy, His glory and His grace. Praise first opens the lips of His saints (135), and then thanksgiving (136).

There is mention of God's wisdom in creation, in the heavens and the earth; in making the sun to rule the day, and the moon by night. To Noah was given the assurance, "While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease" (Genesis 8:22). If this promise were not kept, how devastating it would be!

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are easy-going and complacent. They accept the wonderful mercies of God without being thankful. And further, the history of Israel is mainly in view in this psalm. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed reached them on the ground of God's mercy.

It was heard at Jerusalem in the days of Solomon (2 Chronicles 5), for those days were a picture of the days of glory. And it was heard before, when David brought in the ark to its place (1 Chronicles 16). And it was heard again as the returned captives were laying the foundation of the second temple (Ezra 3). It will be raised in still greater joy when Israel learns "the songs of Zion," in the days of the kingdom.

Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next He is celebrated as Redeemer (vv. 10-15). It may be judgment on Egypt. It may be Israel brought out with a strong hand and an outstretched arm. It may be Pharaoh and his army overthrown in the Red Sea. In each case it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

The first half of each verse gives the theme of praise. The second half gives the refrain of praise: "for his steadfast love endures forever." The psalm retells every stage of Israel's history to show one thing. Through all their ups and downs, the steadfast love of the Lord had endured.

God made Egypt learn what it means to be under His unsparing judgment. He "struck down the firstborn of Egypt" (Ps. 136:10). The firstborn was the chief of their strength, all that man would glory in, the fulfilment of his hopes and desires… Egypt pictures the world in its opposition to God, and Pharaoh its god and prince, whose spirit drives those he rules — a rule he seized, and never held by right. So it is of the greatest importance that God's children realise this: all that man glories in lies under the judgment of God. Death is on everything here. All is shut up under death.

We have seen God's great works of power in creation. Now we come to His works of grace toward His people, and these belong to redemption. To redeem Israel, He first struck their enemies by the death of the firstborn in that country (v. 10). This too was plainly a divine work. So was bringing the great host of Israelites out of their slavery (v. 11), with a hand and arm infinitely stronger than any human hand.

Then the psalmist retells God's amazing mercy to Israel, when they were only slaves in Egypt. He delivered them from their misery, and He killed the firstborn of the Egyptians. No gentler blow would have broken the stubborn will of Pharaoh. In themselves the people of Israel had no defence, yet with a strong hand He brought them out. He overthrew Pharaoh and his armies in the Red Sea.

The question raised by sin had to be met in a way that glorified God and upheld the holiness of His nature. It had to display His righteousness as He showed mercy to the children of Israel, while He stretched out His hand in judgment on the firstborn of the Egyptians. The sprinkled blood of the Passover lamb is the blessed answer to every question sin has raised.

A solemn truth: there must be death. Death fell on Israel's lamb, their substitute. But death fell on Egypt's firstborn. In the same way, death and judgment have fallen on my reader's Substitute, the Lamb of God. Otherwise death and eternal wrath must be your portion for ever.

Psalm 136 says twenty-six times that God's mercy endures for ever, and they now owned this for themselves, as those who stood for Israel. It was the confession that no merit on their side had led to the revival they shared in. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, without merit on our side. Let us never forget this.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel mainly in view. They were a people under the law. They forgot that the law only brought condemnation on them, while all the good things they enjoyed came to them on the ground of God's mercy.

Verses 5-9 celebrate God as Creator, and His mercy. Next comes God as Redeemer (vv. 10-15). It may be judgment on Egypt, or bringing Israel out with a strong hand and an outstretched arm, or the overthrow of Pharaoh and his army in the Red Sea. In each case, the thought of His enduring mercy fills the hearts of His people and produces their song. So it is at every later stage of their history… and in verses 21, 22, He is the One who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

First, God brought them out of Egypt by His power… God brought His people through the Red Sea, and it delivered them from Egypt for ever. That sea was a picture of the death and resurrection of Christ. In it He met the whole force of death and judgment, and the power of the enemy as well, on His people's behalf. So there is no mention of redemption until they are on the other side of the sea of death and judgment, where they also saw their enemies dead on the shores.

Here we see the striking of Egypt's firstborn and the deliverance of Israel. We see the passage through the Red Sea and the utter destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must add to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways. We may bow our heads in holy worship before judgments we cannot search out, and rest in the calm assurance that all God's ways are right.

Did God abandon His people because they were in this terrible condition? No, He did not. With mighty power He brought His people out of Egypt. He delivered them from the cruel hand of Pharaoh. He separated them from the people and the idols of Egypt. They were to be the chosen people of Jehovah, according to His promises to Abraham, Isaac, and Jacob. Afterwards He could say to them, "You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself." (Exodus 19:4)

It is very beautiful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 it flows from what God is as the God of gods, the Lord of lords, and as the doer of great wonders... In verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy. Next it is as Redeemer (vv. 10-15). It may be judgment on Egypt, bringing Israel out with a strong hand and a stretched-out arm. It may be the overthrow of Pharaoh and his army in the Red Sea. Either way, the thought of His enduring mercy fills the hearts of His people and produces their song.

The arm is the part of the body that can lift burdens and defend the person. It stands for the power and strength of God on behalf of His saints (Ex. 15:16; Ps. 77:15; Isa. 51:9; Isa. 53:1). The arm of Jehovah is often spoken of in the Old Testament. It redeemed, Ex. 6:6; gathers His own, Isa. 40:11; and rules for Him, Isa. 40:10, as in the kingdom. It is a holy arm, Isa. 52:10; Ps. 98:1; and it is a glorious arm, Isa. 63:12.

To redeem Israel, He first struck their enemies by the death of the firstborn in that country (v. 10). This was plainly a divine work. So was bringing the great crowd of Israelites out of their slavery (v. 11), with a hand and arm infinitely stronger than human.

The first part of redemption was the payment of the ransom; and that, as we have seen, was done by the blood of Christ. But Israel was not redeemed — though perfectly safe under the shelter of the blood — as long as they were in Egypt. The second part, the completion of their redemption, came when God brought them out of the land of Egypt through the Red Sea with a high hand and an outstretched arm. There He destroyed Pharaoh and all his army in its mighty waters. The shed blood had satisfied God as Judge. Now He can act for His people as their Deliverer, and so He brings them out of Egypt in power. Then they could sing — they could not while in Egypt.

Here we see the striking down of Egypt's firstborn and the rescue of Israel. We see the crossing of the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must lead to the glory of God. It is our privilege to declare God right in all His ways, to bow our heads in holy worship before judgments we cannot search out, and to rest in the calm assurance that all God's ways are right.

No gentler blow would have broken the stubborn will of Pharaoh. The children of Israel had no defence of their own. With a strong hand He brought them out, and overthrew Pharaoh and his armies in the Red Sea.

The word for shoulder is also translated, depending on the context, as 'arm' or 'leg'. Used in the figurative sense, it speaks of 'strength'... Here and also in other passages, for example Exodus 6:6, 'with a stretched out arm', it is clearly used in connection with strength. So the Nazarite can remember that his Lord has borne all the responsibility and accomplished the work in His own strength (compare 'by himself', Heb. 1:3).

In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, the doer of great wonders. That is, it flows from what God is in His absolute supremacy and in His almighty power. Verses 5-9 celebrate God as Creator, and praise Him for His mercy. Next He is praised as Redeemer (vv. 10-15). It may be judgment on Egypt. It may be Israel brought out with a strong hand and an outstretched arm. It may be the overthrow of Pharaoh and his host in the Red Sea. In each case it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

It still takes up the almighty sovereignty of God, Jehovah, and takes up the same elements of power, but adds Israel's sense of mercy. That mercy has endured for ever, and this is what enables them to take up this very praise now. "He remembered us in our low estate." Then praise truly comes out of a humble spirit.

God gives the finest displays of His character and His actions when His people are in the greatest straits and difficulties. For this reason He often leads them into a trying position, so that He may show Himself more clearly. He could have led Israel through the Red Sea, far beyond the reach of Pharaoh's hosts, before Pharaoh had even started out from Egypt. But that would not have glorified His own name so fully. Nor would it have so completely put to shame the enemy, over whom He intended to "get glory."

Israel came up to the Red Sea trembling. Pharaoh, the prince of the world, pressed them. They were shut in, with death and judgment, or destruction, in front of them. God acts for them, and death and judgment become deliverance. This is because Christ undergoes death and judgment. He secures us and lets us get out free on the other side.

There you have our Red Sea. The death and resurrection of the Lord Jesus was necessary to complete the deliverance which God pledged the blood of the lamb to perform. Putting the people through the Red Sea answers to it, as the picture of it in the Old Testament.

Look at what is here: the striking of Egypt's firstborn and the deliverance of Israel, the passage through the Red Sea and the utter destruction of Pharaoh's host, the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All of it must add to the glory of God. It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgments we cannot search out. We rest in the calm assurance that all God's ways are right. We do not understand them all; that would be impossible. The finite cannot grasp the infinite.

It is wonderful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's history and relationships. So in verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, the doer of great wonders. That is, what God is in His complete supremacy and in His almighty power. Verses 5-9 celebrate God as Creator, and praise Him for His mercy. Next it is as Redeemer (vv. 10-15). Whether it is judgment on Egypt, or bringing Israel out with a strong hand and an outstretched arm, or the overthrow of Pharaoh and his army in the Red Sea, the thought of His enduring mercy fills the hearts of His people and produces their song.

The dividing of the Red Sea was certainly a mighty work, and the Egyptians failed to recognise it. Israel passed through the middle of the sea (v. 14), while Pharaoh and his armies drowned (v. 15). They had fooled themselves into thinking that, since Israel could pass through unharmed, they could too!

In one sense the Red Sea had closed the whole story, if you look at it on its own as far as Egypt is concerned. In another sense it begins the life. But it closed the story by redemption and judgment, for the Egyptians were judged. The death that was salvation to Israel was judgment to the Egyptians.

Now there was the greatest possible difference between poor Israel, who had God on their side, and the Egyptians. Humanly speaking, the Egyptians had far more chance of getting through. Yet they drove on in the carelessness and folly of their own power, until the power of death and judgment met them and stopped them. They were just like unconverted people who see Christians going to heaven and try to go too, but without the knowledge of the blood. To all such the very place of salvation will be the place of ruin.

In tracing the narrative in our chapter, we shall see that all is accomplished by the power of God. It is redemption by power. In Egypt it was redemption by blood. In Christ crucified, risen and ascended, we have both... We need more than the forgiveness of sins. We need to be brought to glory, and it is the work of Jesus to "bring many sons to glory." It took the power of God to bring those who had been sheltered by the blood right out of Egypt. It also took His power to rescue them from Pharaoh and the Egyptians, by bringing them through death and judgment onto completely new ground.

Psalm 136 says of God twenty-six times that "His mercy endures for ever," and they now acknowledged this for themselves, as those who stood for Israel. It was a confession that no merit on their side had brought about the revival they shared in. It was all on the ground of God's mercy... Let us never forget this.

While they were in Egypt there was no song. What were they doing? Sighing, crying, weeping, groaning — they were miserable slaves... But the moment they had gone through the Red Sea, by the path God had opened for them... they begin to sing. They sing a triumphant song to the Lord. And what is the song about? "The Lord... has become my salvation" (Ex. 15:2). It is what the Lord is, and what the Lord has done.

This psalm opens with what we may call the refrain of Israel's national song. The song that proclaims "His mercy endures for ever" is surely a song for eternity… Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next it is as Redeemer (vv. 10-15). It may be judgment on Egypt, bringing Israel out with a strong hand and an outstretched arm. It may be the overthrow of Pharaoh and his host in the Red Sea. Either way, the thought of His enduring mercy fills the hearts of His people and produces their song.

We are not limited to the writings of Moses. The Psalms are just as much inspired by God. If the language is only general in Exodus, Psalm 136:15 is explicit, that Jehovah "overthrew Pharaoh and his host into the Red Sea."

Some of our learned unbelieving friends would like to believe that Pharaoh was not there in person. They try to persuade us to think so too. Psalm 136 clears away that fog of unbelief… It is all God, you see. I believe that proud king came to his end there. I love to think how fully God has overthrown Satan, because Pharaoh is a picture of Satan. God's thought is to bring His people out of this world.

Here we see the striking down of Egypt's firstborn and the deliverance of Israel. We see the passage through the Red Sea and the utter destruction of Pharaoh's host. We see the killing of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must lead to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways. We bow our heads in holy worship before judgments we cannot trace out. We rest in the calm assurance that all God's ways are right.

At the Red Sea, God acts in power according to the purposes of His love. As a result the enemy, who was chasing the people hard, is destroyed beyond recovery… As a moral picture, the Red Sea is the death and resurrection of Jesus, and of His people in Him. God acted in it to bring them out of death, where He had brought them in Christ. So the enemy can no longer reach them… The blood shelters us from the judgment of God. His power then acts for us and frees us from the power of Satan, the prince of this world. The blood that kept us from God's judgment was the beginning. The power that raised us up with Christ set us free from the whole power of Satan who followed us, and from all his attacks and accusations.

Suppose Sennacherib's army had been millions instead of thousands. The angel of the Lord would have thought just as little of sweeping them all off the face of the earth in a moment. For when Jehovah decides to act for His people, and in answer to their prayers, He takes no account of anything or anyone. "He overthrew Pharaoh and his host in the Red Sea: for His mercy endures for ever."

In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then, in verses 21 and 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Verse 16 summarizes their wilderness journey. We know that manna came down from heaven, and water from the struck rock followed them. But this short verse does not mention these things. The Psalmist goes on to remind them how God led them into the land that became theirs. He overthrew great kings to place them there.

Compared with the psalm before it, this one gives us the Red Sea and the wilderness in full. But it does not go over the Jordan. It shows grace more than purpose.

That mercy had truly never stopped. It had preserved them through their rebellions. It had remembered them, as Deuteronomy had said, when they were at their lowest, and had redeemed them from the hand of their enemies… He led them with unceasing care when there was no way.

The wilderness was not God's purpose. His purpose was to bring them from Egypt into Canaan. But He brings us into the wilderness to learn God's ways and government, and to exercise our faith and hope… God has taken the believer up, and taken him out, and brought him to Himself. … The Christian cannot be in a difficulty that Christ is not enough for, nor on a long dark road where he cannot find Him enough.

From first to last, and all through the time in between, it is and will be nothing but mercy. Mercy in creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. Mercy in our redemption, in our guidance through the wilderness, and in our deliverance from our enemies. Mercy in our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

Verse 16 summarizes their wilderness journey. The Psalmist goes on to remind them how God led them into the land of their possession, overthrowing great kings to place them there. He had told Abraham that He would bring his descendants into the land when the sin of the Amorite nations was full. God kept that promise.

We now come to the land. The nations lose it because of their sin, and now they must hand Israel its inheritance. The six verses here clearly form three pairs. The first dwells on the power of those who had to yield. The second names the two Amorite kingdoms that stood in the way at the door of their inheritance. The third speaks of the inheritance itself, handed over to them. The wording is very brief.

Whether it is creation, or redemption, or judgment on their enemies, or mercy to themselves, one seal marks all His work: Jehovah's loving-kindness has been at work in it. And in everything He does, all that He is must act. If He is good, as God is, then He must be good in everything He does.

On Israel's part it was neither greed for land nor a love of destroying that brought this merciless destruction on Sihon and his people. The mercy was for the world, because it tore a deadly evil out of it. The charge against them is written elsewhere. God put the carrying out of His sentence into Israel's hand, and it was well suited to give them a sense of divine holiness that would not leave them.

Here we see the striking of Egypt's firstborn and the rescue of Israel. We see the passage through the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All of them alike showed the everlasting mercy of Jehovah… It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgements we cannot search out, and rest in the calm assurance that all God's ways are right. We do not understand them all. That would be impossible. The finite cannot grasp the infinite.

"He remembered us in our low estate." That is when praise truly comes out of a humble spirit. They know mercy now, and know it as unchanging favour in personal blessing. That mercy grows even more glorious and lovely, because a love that flowed from itself, and did not arise from its object, joins the praises as the sinner's only basis for them all.

Why, we may ask, are these comforting words repeated as many as 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and comfortable in accepting the wonderful mercies of God without being thankful. And this Psalm has the history of Israel chiefly in view. They were a people under the law. They forgot that the law only brought condemnation on them, while all the good things they enjoyed came to them on the ground of God's mercy.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that did this. Apart from the power of God, they could have done nothing. In these verses, however, only the first kings they defeated are named, Sihon and Og (vv. 19-20), and God gave their land to Israel as an inheritance.

Here we see the striking down of Egypt's firstborn and the deliverance of Israel; the crossing of the Red Sea and the complete destruction of Pharaoh's army; the killing of the Canaanites and the giving of their lands to Israel. All of these alike showed the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. It must all turn to the glory of God.

It was neither greed for land nor a love of destroying that brought this complete destruction on Sihon and his people. The mercy was for the world, in rooting a poisonous evil out of it. The charge against them is given elsewhere. God put the carrying out of His sentence into Israel's hand, and it was well suited to impress them with a sense of divine holiness that would not leave them.

God is light, as well as love. The nations in and around Canaan were so riddled with terrible evils that they were a moral ulcer in the middle of the earth. God put up with them with much patience. To destroy them completely was mercy to others, as well as righteousness in God.

Compared with Psalm 135, this Psalm sees mercy where that one had seen glory. The same events — God's dealings with Egypt, with the Amorites, with Bashan and with the Canaanites — had declared God's name or glory and had drawn out praise (135); now the very same things are celebrated as making known His mercy, and they draw out thanksgiving (136)… The same ways and works of the Lord make known both His name and His mercy, His glory and His grace. Just as clearly and surely they honour Him and bless His people… For they look first at God's name or glory, as reflected in His works, and then at their own blessing or gain from those works.

"He remembered us in our low estate." Then praise truly comes out of a humble spirit. And mercy known now, known as unchanging favour in personal blessing, is more glorious and lovely still. For a love that flowed out of itself, and was not drawn out by its object, is added to the praises. That love is the sinner's only basis for them all.

He was king of the Amorites. After his own victory over the Moabites, the Israelites defeated and killed him and his army. His territory lay east of the Jordan, from the Arnon to the Jabbok, and the Israelites took it over. Two of the Psalms celebrate the victory.

It is beautiful to notice how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history... Verses 5-9 praise God as Creator, and praise Him for His mercy. Next He is praised as Redeemer (vv. 10-15)... So verse 16 praises Him who led His people through the wilderness. Verses 17-20 praise Him who rescued them from their enemies along the way. Verses 21 and 22 praise Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Here we see the killing of Egypt's firstborn and the rescue of Israel. We see the passage through the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All of them alike showed the everlasting mercy of Jehovah... It is our privilege to justify God in all His ways. We bow our heads in holy worship before judgements we cannot search out. We rest in the calm assurance that all God's ways are right. We do not understand them all; this would be impossible. The finite cannot grasp the infinite.

Notice that Psalm 136 is "mercy," and 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared His name, or glory. And now those very same things are sung as making known His mercy. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

What is emphasized here... is that God gave him into their hand. Even the stubbornness that refused to let Israel's army pass through came from Him, because the iniquity of the Amorites was now full... On Israel's side it was not greed for land, and not a love of destroying, that brought this merciless uprooting on Sihon and his people. The mercy was for the world, in rooting a poisonous evil out of it.

Next the psalm celebrates Israel's entrance into their land through the defeat of great nations and kings (v. 17). But it was not Israel's power that did this. Apart from the power of God, they could have done nothing. In these verses, though, it names only the kings defeated first, Sihon and Og (vv. 19-20), and their land given by God to Israel as an inheritance.

The victories over Sihon and Og should have been Israel's guarantee of this. Every human power that Satan uses to stop them reaching and possessing their inheritance would be swept away.

The kingdom of Og in Bashan was a powerful kingdom. The cities had high walls with gates and bars. Their number was sixty… King Og was a giant. He belonged to what was left of the giant tribe of Rephaim. Moses mentions his iron bed. There is nothing exaggerated about it… Moses must have mentioned the bed of the slain giant for a reason. He wanted to remind the people of the great victory the Lord had given them, and to fill them with confidence about taking the land. The Lord who overthrew Og would not fail them when they entered the land and met the enemies there.

We now come to the land. The nations there lose it because of their sin, and must yield Israel's inheritance to them. These six verses clearly fall into three pairs. The first pair dwells on the power of those who are forced to give way. The second names the two Amorite kingdoms that stood against Israel at the doorway of their inheritance. The third speaks of the inheritance itself, handed over to them.

Creation, redemption, judgment on their enemies, mercy to themselves — one seal is set on all His work. Jehovah's loving-kindness has been working in it. And in all His acts everything He is must act. If He is good, as God is, He must be good in everything He does.

"And when you came to this place, Sihon the king of Heshbon, and Og the king of Bashan" — formidable and much dreaded foes! — "came out against us to battle, and we struck them down." Had they been ten thousand times as great and as formidable, they would have proved to be like chaff before the God of the armies of Israel… There is this grand and all-important difference. Israel had the direct authority of God for what they did to Sihon and Og. The Spaniards could show no such authority for what they did to the poor ignorant natives of South America. This alters the case completely. Bringing in God and His authority is the one perfect answer to every question.

So verse 16 gives the praise to Him who led His people through the wilderness. Verses 17-20 praise Him who rescued them from their enemies along the road. Verses 21 and 22 praise Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and that an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful. And this Psalm has the history of Israel chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed reached them on the ground of God's mercy.

So it is at every later stage of their history. In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then in verses 21, 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

The Psalmist goes on to remind them how God led them into the land of their possession, overthrowing great kings to place them there. He had told Abraham that He would bring his descendants into the land when the sins of the Amorite nations reached their full measure. And He kept that promise.

Here we see what these events have in common. The striking of Egypt's firstborn and the deliverance of Israel; the passage through the Red Sea and the complete destruction of Pharaoh's army; the slaughter of the Canaanites and the giving of their lands to Israel — all alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must add to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments.

We now come to the land, in which the nations, dispossessed because of their sin, have now to yield their inheritance to Israel. The six verses here seem plainly to be three couplets. The first dwells on the power of those who had to yield. The second names the twin Amorite kingdoms that stood in their way at the threshold of their inheritance. The third speaks of the inheritance itself, handed over to them.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that accomplished this. Apart from the power of God, they could have accomplished nothing. In these verses, however, the psalm mentions only the kings defeated at the start, Sihon and Og (vv. 19-20), and the land that God gave as a heritage to Israel.

In contrast with the 135th, we notice that this Psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now this psalm celebrates the very same things as making His mercy known, and they draw out thanksgiving. (136) And so it is. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace.

Then, after recounting God's ways on behalf of Israel in the distant past, we read of what has been true of them in the past and will be in the future (21, 22)... It is a free people living in the land of their possession who can sing the words of Psalm 135:12 and 136:21-22.

So from first to last, and all through the years between, it is and will be nothing but mercy. Mercy in creation... mercy in our redemption, our guidance through the wilderness, our deliverance from our enemies, and our coming into possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

It is beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history… in verse 16, the praise goes to Him who led His people through the wilderness; in verses 17-20, to Him who delivered them from their foes along the way; and then, in verses 21, 22, to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that accomplished this. Apart from the power of God, they could have accomplished nothing. These verses, however, mention only the kings defeated first, Sihon and Og (vv. 19-20), and God gave their land as a heritage to Israel.

Jehovah stated this high purpose for Abraham's descendants plainly to Moses on Mount Sinai, when He said, "For it is to me that the people of Israel are servants. They are my servants whom I brought out of the land of Egypt" (Lev. 25:42, 55). Isaiah recalled the same national relationship in words Jehovah spoke through him: "But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend" (Isa. 41:8). So God made this chosen people His agents. They received and kept His holy words. They showed the nations how to worship the one and only God, and among those nations they were the seat of Jehovah's government on earth.

Why, we may ask, are these comforting words repeated no fewer than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. But all the good things they enjoyed reached them on the ground of God's mercy.

Here we see God strike Egypt's firstborn and deliver Israel. We see Israel pass through the Red Sea and Pharaoh's army completely destroyed. We see the slaughter of the Canaanites and the gift of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. Thus it was; thus it is; and thus it shall be. All must add to the glory of God… It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgements we cannot search out, and we rest in the calm assurance that all God's ways are right.

Next we have this form of words: "His mercy endures for ever." It declares that Jehovah's mercy has stood firm despite all the faults, all the sins and all the unfaithfulness of Israel.

So from first to last, and all through the space between, it is and will be nothing but mercy. Mercy in creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. Mercy in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then, in verses 21, 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures forever. The next two verses (23, 24) sum up all the past. God had remembered His people in their low state (in Egypt), and had redeemed them from all their enemies.

We are told there is no word in the original for "estate," and that the Hebrew word shephel simply means lowness, or a low place. But shephel does mean low estate, as those who study words and languages would tell anyone who asked them... For about two thousand years it has been thought that the saints in that Psalm could give thanks for being remembered by God in their low estate.

(vv. 23-24) Finally, when His people, through their own folly, had fallen into a low state, the Lord remembers them and delivers them from all their enemies.

This is a strong reminder that any blessing for Israel depends entirely on the strength of God. He remembered Israel in their low estate, not because they had done anything to earn His favour. He rescued them from their enemies.

Psalm 136 takes up Israel's well-known chorus of praise, "for His mercy endures forever." The occasion of their praise proved that mercy does endure forever. That mercy had gone on without a break. It had preserved them through all their rebellions. It had remembered them, as Deuteronomy had said, in their low estate, and redeemed them from the hand of their enemies... Then praise truly comes out from a humble spirit. And mercy is now known — known as unchanging favour in personal blessing. That makes it more glorious and lovely still. For a love which flowed from itself, not caused by the object, now joins the praises. That love is the sinner's only basis for them all.

Oh that we all knew better how to get into the place of blessing: it must be a very low place indeed. We will have to give up many a fine pretension. We must not cling to any position of credit in the eyes of others. We must justify God in all His righteous judgment. Then the argument is over, and we shall prove Israel's God to be our God, "Who remembered us in our low estate: for His mercy endures forever."

They will surely sing with deep feeling, "who remembered us in our low estate, and has redeemed us from our enemies" (23-24). They will sing it once restored to their land, never to be driven out of it again!

The psalm is marked by a repeated line that expresses Jehovah's unchanging goodness to Israel in spite of everything: His mercy endures forever. It celebrates Him as Creator, God of gods, the Deliverer of Israel, who led them through the wilderness. By His power He struck down mighty kings and gave them the land as their inheritance. Finally He remembered them when they were brought low, redeemed them out of it, and now supplies every living thing with food — the God of heaven.

The psalm closes with God remembering them when they were brought low, and with their new deliverance in the time that the Psalms as a whole keep pointing forward to. The third verse suddenly widens out. It acknowledges the full satisfaction for all flesh that the Lord of all has provided, and we may certainly apply this in the fullest way to every need. Israel's blessing reminds us that the blessing of the whole earth comes in with it.

This reminds us that any blessing for Israel depends entirely on the strength of God. He remembered Israel in their low estate, not because they had done anything to merit His favour. He rescued them from their enemies. This will be true above all when God brings them into the millennium. He will give them plenty of food for their need, and He will supply "all flesh" in the same way.

In contrast with Psalm 135, this psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, and God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now the psalm celebrates those very same things as making His mercy known, and they draw out thanksgiving (136). The same ways and works of the Lord make known both His name and His mercy, His glory and His grace… They first look at God's name or glory, as reflected in His works, and then at their own blessings or profit from those works.

God knows our needs. He is a faithful Creator and He remembers how He has fashioned us. He has given us bodies that need feeding, and He has provided food for this. Every mouthful we eat declares our dependence on God, and should humble us before Him. We could not live without His provision for our daily needs. Knowing this would keep us from living independently of God and from uncontrolled appetites, and keep us thankful to Him every day of our lives.

A precious thought at the meal-table is that our thanksgiving rests on redemption. We do not receive God's gifts on the original ground of creation, but because of the cross of Christ. Being righteous, God could not give the smallest benefit to a sinner unless His righteousness was satisfied in doing so. So our daily mercies come to us because of the propitiation of Christ — and not only to us, but to the world. The man of the world little dreams that he owes his food and clothing and every good thing he enjoys to the despised atonement of Christ. This is the basis on which God "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust." … Men are kept alive on the earth, and given the free use of God's magnificent creation — magnificent, though marred — because of the propitiation of Christ. In this sense God is the Saviour, the Preserver, of all men, and especially of those who believe (1 Tim. 4:10). This speaks of salvation in this life, not eternal salvation.

This psalm is Israel's response to the call to praise in the psalm before it. The first half of each verse gives the theme of praise. The second half gives the refrain: "For His loving-kindness endures forever." It retells every stage of Israel's history to show one thing: through all their ups and downs, the loving-kindness of the Lord had endured.

Why are these comforting words repeated no fewer than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They take the wonderful mercies of God without giving thanks. Also, this Psalm has Israel's history chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. Yet every good thing they enjoyed came to them on the ground of God's mercy.

In this Psalm the key word, mercy, brings two things together: compassion on one side, and needs to be met on the other — Divine compassion meeting human needs. In the New Testament, Divine mercy goes far beyond human needs. But when we grasp the mercy this Psalm speaks of, it leads to an outflow of thanksgiving.

He remembered Israel when they were brought low, not because they had done anything to earn His favor. He rescued them from their enemies. This will be especially true when He brings them into the millennium. Then they will have plenty of food for their need, and "all flesh" will be supplied as well. The last verse implies this: "Give thanks to the God of heaven." He is not only the God of all the earth, or of Israel, but a God whose glory reaches through all the heavens — and in that coming day all will acknowledge it.

It is a striking thing that Nehemiah brought the title "God of heaven" into the story of his dealings with a great king. He saw that, however great and important the circumstances around him were, it was the heavens that rule, and he was in living touch with the God of heaven. God will not claim His title as the God of the earth until the coming day that the book of Revelation speaks of. But He is still "God of heaven", supreme in the universe, even though He is not yet laying claim to the earth.

Psalm 136 says of God twenty-six times that "His mercy endures forever", and this they now acknowledged for themselves, as representing Israel. It was their confession that no merit on their side had led to the revival they had a part in. It was all on the ground of God's mercy. In the sad history of Christendom, every revival God has granted rested on the mercy of God, with no merit on our side. Let us never forget this.

His mercy does endure forever for us. Christ and the Father's love secure our blessing in every way, and secure us for it… And in this wilderness we can say it fully: His mercy endures forever. But we only say it along the road, because we have eternal life. Only a soul that wanders from Him and is restored can say with special force that His mercy endures forever.