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1.For his mercy, (172) etc. The insertion of this clause again and again in so many short and abrupt sentences, may seem a vain repetition, but verses repeated by way of chorus are both allowed and admired in profane poets, and why should we object to the reiteration in this instance, for which the best reasons can be shown, Men may not deny the divine goodness to be the source and Fountain of all their blessings, but the graciousness of his bounty is far from being fully and sincerely recognised, though the greatest stress is laid upon it in Scripture. Paul in speaking of it, (Rom_3:23,) calls it emphatically by the general term of the glory of God, intimating, that while God should be praised for all his works, it is his mercy principally that we should glorify. It is evident from what we read in sacred history, that it was customary for the Levites according to the regulation laid down by David for conducting the praises of God, to sing by response, “ his mercy endureth for ever.” The practice was followed by Solomon in the dedication of the Temple, (2Ch_7:3,) and by Jehoshaphat in that solemn triumphal song mentioned in 2Ch_20:21, of the same book. [Before proceeding to recite God’ works, the Psalmist declares his supreme Deity, and dominion, not that such comparative language implies that there is anything approaching] Deity besides him, but there is a disposition in men, whenever they see any part of his glory displayed, to conceive of a God separate from him, thus impiously dividing the Godhead into parts, and even proceeding so far as to frame gods of wood and stone. There is a depraved tendency in all to take delight in a multiplicity of gods. For this reason, apparently, the. Psalmist uses the plural number, not only in the word אלהים Elohim, but in the word אדונים Adonim, so that it reads literally, praise ye the Lords of Lords: he would intimate, that the fullest perfection of all dominion is to be found in the one God.
(172) Jebb observes, that “ 136th Psalm is altogether peculiar in its construction, as it has the recurrence of the same words, ‘ everlasting is his mercy,’ at the end of every distich.” He adds, that “ elaborate artifice of construction seems characteristic of that later period which comprised the captivity and restoration;” although he at the same time admits, that it is to be found in Psalms of an earlier date than the Baby-lonish captivity, quoting a passage in the account of the dedication of Solomon’ Temple, which informs us, that the whole choir of Israel united in praising God “ he is good; for his mercy endureth for ever:” and observing that this expression forms the.commencement of three other Psalms, the Psa_106:0, Psa_107:0, and Psa_118:0. In his remarks on the Psa_119:0, after adverting to the alphabetical character of that Psalm, he adds, “ are other artifices of construction observable in the Psalms and Hymns composed in these later ages of the Church. For example, that repetition of the same words and clauses, and the frequent recurrence of a characteristic word, so frequent in the Greater Hallel, [from the Psa_111:0 to Psa_118:0 th, inclusive,] and in the Songs of Degrees: and in a continually recurring burden, in each distich, as in the Song of the three Children, and Psa_136:0, which latter is unique in the Psalter. It has been the tendency of the poetry of most countries, in the progress of time, to make its characteristic features depend less upon the exactness of sentimental arrangement, and more upon some external artifice, whether this be prosodial metre, alliteration, rhyme, assonance, or the recurrence of a burthen. Now, though the poetry of the Scriptures, because it was inspired, never declined from the perfection of its sentimental construction, still those artificial contrivances, practiced, indeed, in earlier times, seem to have been more prevalent at the time of the captivity, and the time immediately following, than heretofore. It was probably so ordained, for the purpose of assisting the memories of the Jews, who at Babylon were excluded from the open exercise of their religion, and from public teaching, and, therefore, required more private helps, which could be more easily communicated orally from parents to children, or from masters to disciples.” —Jebb’ Translation of the Psalms, etc., volume 2.