Psalms 136:11

Famous for their power and strength, their courage and valour who were not only smitten and discomfited, but slain in battle; for his mercy [endureth] for ever; towards his own people, for whose sake these kings were slain. Psalms 136:19 Ver. 19. Sihon king of the Amorites,.... A strong and warlike people, and their king a great and mighty one; see Psalms 135:11; for his mercy [endureth] for ever; since this king would not suffer Israel to go through his borders, but came out and fought against them; and had not the Lord smote him, they must have fallen a prey into his hands, Numbers 21:23. Psalms 136:20 Ver. 20. And Og the king of Bashan,.... A country large and fruitful, and the king of it of a gigantic stature, see Psalms 135:11; for his mercy [endureth] for ever; for this mighty king came out against Israel, and threatened their destruction, and it was of the Lord's mercies they were not consumed by him. And it may be observed, whenever tyrannical princes and oppressors are cut off, it is in mercy to the inhabitants of the earth, and especially to the people of God. Psalms 136:21 Ver. 21. And gave their land for an heritage,.... This was taken away from them and their subjects by the Lord, who has the disposing of kingdoms, and given to another people, for an inheritance; for his mercy [endureth] for ever; while his justice is exercised on some, in a strict manner, with severity and rigour, his mercy is shown to others.

136:10-22 The great things God did for Israel, when he brought them out of Egypt, were mercies which endured long to them; and our redemption by Christ, which was typified thereby, endures for ever. It is good to enter into the history of God's favours, and in each to observe, and own, that his mercy endureth for ever. He put them in possession of a good land; it was a figure of the mercy of our Lord Jesus Christ.

And brought out Israel from among them,.... A wicked and idolatrous people, among whom they suffered great hardships; and this was done by means of God's judgments on them, and especially that before related; and was an instance of the mercy of God, as follows, for which thanks should be given; for his mercy endureth for ever; and this is a proof of it, bringing the children of Israel out of Egypt, the house of bondage; when they cried unto him by reason of it, and he sent them a Saviour to deliver them out of their distress, Exodus 2:23; an emblem of the grace and mercy of God, in delivering his people from a worse than Egyptian bondage; from the bondage of sin, Satan, the law, and through fear of death, into the glorious liberty of the children of God.

And brought Israel out from among them - From the land of Egypt. By all the wonders manifested in their deliverance, and in conducting them out of the land so that they should escape from their pursuers. For his mercy ... - His mercy in this respect was to be measured by all that there was of power in conducting them forth in safety, and by the results of it.

Up to this point it is God the absolute in general, the Creator of all things, to the celebration of whose praise they are summoned; and from this point onwards the God of the history of salvation. In Psalm 136:13 גּזר (instead of בּקע, Psalm 78:13 ; Exodus 14:21 ; Nehemiah 9:11 ) of the dividing of the Red Sea is peculiar; גּזרים ( Genesis 15:17 , side by side with בּתרים) are the pieces or parts of a thing that is cut up into pieces. נער is a favourite word taken from Exodus 14:27 . With reference to the name of the Egyptian ruler Pharaoh (Herodotus also, ii. 111, calls the Pharaoh of the Exodus the son of Sesostris-Rameses Miumun, not Μενόφθας, as he is properly called, but absolutely Φερῶν), vid., on Psalm 73:22 . After the God to whom the praise is to be ascribed has been introduced with ל by always fresh attributes, the ל before the names of Sihon and of Og is perplexing. The words are taken over, as are the six lines of Psalm 136:17-22 in the main, from Psalm 135:10-12 , with only a slight alteration in the expression. In Psalm 136:23 the continued influence of the construction הודוּ ל is at an end. The connection by means of שׁ (cf. Psalm 135:8 , Psalm 135:10 ) therefore has reference to the preceding "for His goodness endureth for ever." The language here has the stamp of the latest period.

It is true זכר with Lamed of the object is used even in the earliest Hebrew, but שׁפל is only authenticated by Ecclesiastes 10:6 , and פּרק, to break loose equals to rescue (the customary Aramaic word for redemption), by Lamentations 5:8 , just as in the closing verse, which recurs to the beginning, "God of heaven" is a name for God belonging to the latest literature, Nehemiah 1:4 ; Nehemiah 2:4 . In Psalm 136:23 the praise changes suddenly to that which has been experienced very recently. The attribute in Psalm 136:25 (cf. Psalm 147:9 ; Psalm 145:15 ) leads one to look back to a time in which famine befell them together with slavery.

s help. ## Psalms 136:5 By wisdom, to wit, by eminent and admirable wisdom, far exceeding the capacity of all human or angelical creatures. Psalms 136:6 Stretched out the earth above the waters; of which See Poole "Gen_1:9"; See Poole "Psa_24:2". Psalms 136:7 No text from Poole on this verse. ## Psalms 136:8 The sun to rule by day; of which phrase and the like in the next verse, See Poole " Gen_1:16 " . Psalms 136:9 No text from Poole on this verse. Psalms 136:10 No text from Poole on this verse. Psalms 136:11 No text from Poole on this verse. Psalms 136:12 No text from Poole on this verse. Psalms 136:13 No text from Poole on this verse. ## Psalms 13