Psalms 136

Psalms 136:1

God Regulates the Rhythm of Day and Night

God also made a unique time arrangement (Psalms 104:19). Here we are reminded of the fourth day of creation (Genesis 1:14-19). This clock of God is never ahead and never behind, but always on time. Man can set his clock to it. Nor can he change it. It is wisdom if, as far as possible, he adapts to it. The 24-hour economy breaks with this regularity, resulting in much disruption of family life and social life.

The moon was made by God “for the seasons”. Because of this, He made the months as units of time. These seasons God has also given to His people in regard to the various feast days or feast times He wants them to keep for Him (Leviticus 23:2; 4). The word for “seasons” is translated “appointed times” in Leviticus 23. This refers to the times when the LORD wanted to meet with His people. Some of the feasts of the LORD are determined by the moon: the Passover and the Feast of Booths when it is full moon, and the Feast of the blowing of trumpets when it is new moon.

“The sun” is represented as a celestial body that “knows the place of its setting”. It is always obedient to God’s command to do so. It never sets before its time. Man knows that he can rely on the sun. So do the other creatures rely on the sun, especially the nocturnal animals, for they can emerge when the sun sets. Everything serves the good of man and beast.

The psalmist again addresses God directly when he speaks of darkness and night (Psalms 104:20). God “appoints darkness and it becomes night”. Darkness comes and night falls as a result of an act of God. Then life does not cease, but the nocturnal animals begin to live. “All the beasts of the forest prowl about” in search of food.

“The young lions” make themselves heard (Psalms 104:21). They “roar after prey and seek their food from God”. God gives it to them (cf. Job 38:39-40; Psalms 147:9). In this they are examples to countless people who devour food without any thought of God. The believer will ask God for food and thank Him for the food He gives (Matthew 6:11; 1 Timothy 4:4-5). This again shows that the LORD is the Sustainer of His creatures. The issue here is not the LORD as Creator, but as Sustainer. When He had created heaven and earth there were no predators and prey, the animals lived in harmony with each other. We are talking about the period after the Fall.

The night ends when “the sun rises” (Psalms 104:22). It becomes light and the darkness is dispelled. A new situation arises. The nocturnal animals know that their time to provide themselves with food is over. It is time to go to sleep. They “withdraw and lie down in their dens”. There they are until the sun sets again.

At the rising of the sun, it is time for man to wake up, get up, and go “forth to his work” (Psalms 104:23). Arriving at his workplace, he begins “his labor”. With this he is busy “until the evening”. He finds full satisfaction in his service work, which he can do with all his creativity and skill.

Psalms 136:2

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:3

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:4

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:5

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:6

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:7

God Made All His Works in Wisdom

All previous structures were created by God with precision. Everything interlocks like the wheels of a clockwork. He has given everything in creation a fixed place and time and takes care of both life and inanimate matter. The whole cycle of time and life comes from Him and He sustains it. We cannot help but exclaim in admiration with the psalmist: “O LORD, how many are Your works!” (Psalms 104:24).

The psalmist again speaks directly to God. He says to Him that in all His works His wisdom is evident. “In wisdom” He has “made them all”. Wherever we look on earth or in the deepest seas, we see His possessions everywhere. When we look at creation with a telescope, with a microscope or even an electron microscope, we see His wisdom and His possessions. The earth is full of it, both by day and by night. It is all His, it is His possession. What a poor, blind, fool man is who believes that the earth and life on it came into being ‘by chance’ and developed through evolution.

Then the psalmist looks at the sea (Psalms 104:25). What he sees overwhelms him. He sees how “great and broad” the sea is. The sea is full of life. There are “swarms” living in it. Their number is so great that they cannot be counted. Nor are they all equal in size, for there are “beasts both small and great”. God has also provided great variety in the life in the sea. Here we recognize the fifth day of creation (Genesis 1:20-23).

On the sea “ships move along” (Psalms 104:26). This is also striking when the psalmist looks at the sea. The sea carries the ships. It is a wondrous sight. The ships cross the great, wide expanse of the sea to areas that are otherwise inaccessible. God has made it possible for man to navigate the sea.

Another thing that stands out about the sea is that it is a playing area for a special sea creature, the “Leviathan”, which God has “formed to sport in it”. From the description of this beast in the book of Job, it is clear that it is an indomitable giant, like a dinosaur, which man is incapable of subduing (see commentary on Job 41). But God deals with him with ‘playful ease’. He shows him the space where he can move. Beyond that he cannot go. He is completely in the power of God.

All life on earth depends on God. The beasts know this instinctively. “They”, the psalmist says to God, “all wait for You, to give them their food in due season” (Psalms 104:27). With this we can connect the sixth day of creation, which is not only about the creation of the beasts and man, but also about the provision of food for man and beasts (Genesis 1:29-30).

They have no food sources of their own. God has to give it to them. Even if they can stockpile, it is because God gives it to them. When God gives it, they go out and gather it (Psalms 104:28; cf. Exodus 16:4; Rth 2:8). They receive food from His opened hand. To open the hand means to give (Deuteronomy 15:8; 11). Thus “they are satisfied with good”. When God opens His hand to give, He gives with a generous hand. He also always gives the good, and so much, that the recipient is satiated with it.

It may also be that God hides His face (Psalms 104:29). This is a terrible thing, causing such a great terror that it “dismays” them. Even worse is when He “takes away their spirit [or: breath]”. Then “they expire and return to their dust”. Life and death are in the hand of God. Everything depends on Him. All life ends when He withdraws Himself.

Psalms 136:8

God’s Glory Endures Forever

The taking away of the breath is not God’s last word with regard to His creation. In Psalms 104:30, the psalmist describes new life after a drought or after a winter, as a picture of the regeneration of the earth: the realm of peace. It is a picture of the work of the Spirit of God Who brings about a new creation by renewing “the face of the ground”.

The same will happen when the realm of peace is established (Isaiah 65:17). That will happen after the period of the great tribulation. We see a picture of this in the flood and afterwards. After the flood, which ended all life on earth, Noah and his family come to an earth with a renewed face.

In the realm of peace, “the glory of the LORD” will “endure forever” (Psalms 104:31). All that is then is the work of God Himself through His Spirit. At that time, “the LORD” is “glad in His works”. All who enter into the realm of peace will rejoice with Him in it. It is like the Sabbath, the seventh day, when God sees all that He has made and sees that it is very good (Genesis 1:31; Genesis 2:1-3).

He remains the Almighty even then (Psalms 104:32). His gaze alone is enough to make the earth tremble (cf. Habakkuk 3:10). And when He touches the seemingly unshakable mountains with His finger, “they smoke”. We see this at Mount Sinai when God descends upon it (Exodus 19:18).

Psalms 136:9

God’s Glory Endures Forever

The taking away of the breath is not God’s last word with regard to His creation. In Psalms 104:30, the psalmist describes new life after a drought or after a winter, as a picture of the regeneration of the earth: the realm of peace. It is a picture of the work of the Spirit of God Who brings about a new creation by renewing “the face of the ground”.

The same will happen when the realm of peace is established (Isaiah 65:17). That will happen after the period of the great tribulation. We see a picture of this in the flood and afterwards. After the flood, which ended all life on earth, Noah and his family come to an earth with a renewed face.

In the realm of peace, “the glory of the LORD” will “endure forever” (Psalms 104:31). All that is then is the work of God Himself through His Spirit. At that time, “the LORD” is “glad in His works”. All who enter into the realm of peace will rejoice with Him in it. It is like the Sabbath, the seventh day, when God sees all that He has made and sees that it is very good (Genesis 1:31; Genesis 2:1-3).

He remains the Almighty even then (Psalms 104:32). His gaze alone is enough to make the earth tremble (cf. Habakkuk 3:10). And when He touches the seemingly unshakable mountains with His finger, “they smoke”. We see this at Mount Sinai when God descends upon it (Exodus 19:18).

Psalms 136:10

God’s Glory Endures Forever

The taking away of the breath is not God’s last word with regard to His creation. In Psalms 104:30, the psalmist describes new life after a drought or after a winter, as a picture of the regeneration of the earth: the realm of peace. It is a picture of the work of the Spirit of God Who brings about a new creation by renewing “the face of the ground”.

The same will happen when the realm of peace is established (Isaiah 65:17). That will happen after the period of the great tribulation. We see a picture of this in the flood and afterwards. After the flood, which ended all life on earth, Noah and his family come to an earth with a renewed face.

In the realm of peace, “the glory of the LORD” will “endure forever” (Psalms 104:31). All that is then is the work of God Himself through His Spirit. At that time, “the LORD” is “glad in His works”. All who enter into the realm of peace will rejoice with Him in it. It is like the Sabbath, the seventh day, when God sees all that He has made and sees that it is very good (Genesis 1:31; Genesis 2:1-3).

He remains the Almighty even then (Psalms 104:32). His gaze alone is enough to make the earth tremble (cf. Habakkuk 3:10). And when He touches the seemingly unshakable mountains with His finger, “they smoke”. We see this at Mount Sinai when God descends upon it (Exodus 19:18).

Psalms 136:11

What Endures and Who Disappears

After his description of God’s wonderful work in creation, the psalmist comes to the exclamation that he “will sing to the LORD as long as” he lives (Psalms 104:33). The psalmist again calls the LORD “my God” here, emphasizing his personal relationship with the LORD. The psalmist praises the LORD for Who He is.

He will continue with it and never stop. Always He will see new reasons to praise Him even more. There will eternally be an increase of reasons. The glory of God is so great that it will never be fully fathomed. Eternally there will be new things visible that are reason to honor Him.

All the foregoing is material for meditating on Him, on His Person (Psalms 104:34). Everything that has become visible of God in His works points to the greatness of Himself. It is about Him. His works refer to Him. Meditating on Him is “pleasing to Him”. There is no activity that is more pleasant. The psalmist is “glad in the LORD” Himself. This is the fellowship that leads to complete joy (1 John 1:1-4). We see it in the three forms of boasting of which the apostle Paul speaks. The believer boasts “in the hope of the glory of God”, he boasts “in tribulations”, and finally he boasts “in God” Himself, through the Lord Jesus Christ (Romans 5:2; 3; 11).

Those who do not join in with the song of praise to the LORD are “sinners” and “the wicked” (Psalms 104:35). They do not acknowledge Him as the source of all their material blessings (cf. Romans 1:21). Therefore, they have no right to a place on God’s earth. These people will disappear from the earth and not be there anymore. They do not belong in a world fully established and maintained by God, of which Christ is the center and object of worship.

The psalmist ends with the same words with which he began the psalm: “Bless the LORD, O my soul” (Psalms 104:1). His soul is full of all that he has sung and especially of Him about Whom he has sung.

The final word of the psalm is “hallelujah!” or “praise the LORD!” This is a call to others to praise the LORD. First the call to oneself to praise the LORD sounds, and then a call to others.

The word “hallelujah” appears in the Old Testament only in Psalms. In this psalm we hear it for the first time. After this it is used twenty-three more times. In the New Testament it occurs only in Revelation, where it is exclaimed four times (Revelation 19:1; 3; 4; 6).

Psalms 136:12

What Endures and Who Disappears

After his description of God’s wonderful work in creation, the psalmist comes to the exclamation that he “will sing to the LORD as long as” he lives (Psalms 104:33). The psalmist again calls the LORD “my God” here, emphasizing his personal relationship with the LORD. The psalmist praises the LORD for Who He is.

He will continue with it and never stop. Always He will see new reasons to praise Him even more. There will eternally be an increase of reasons. The glory of God is so great that it will never be fully fathomed. Eternally there will be new things visible that are reason to honor Him.

All the foregoing is material for meditating on Him, on His Person (Psalms 104:34). Everything that has become visible of God in His works points to the greatness of Himself. It is about Him. His works refer to Him. Meditating on Him is “pleasing to Him”. There is no activity that is more pleasant. The psalmist is “glad in the LORD” Himself. This is the fellowship that leads to complete joy (1 John 1:1-4). We see it in the three forms of boasting of which the apostle Paul speaks. The believer boasts “in the hope of the glory of God”, he boasts “in tribulations”, and finally he boasts “in God” Himself, through the Lord Jesus Christ (Romans 5:2; 3; 11).

Those who do not join in with the song of praise to the LORD are “sinners” and “the wicked” (Psalms 104:35). They do not acknowledge Him as the source of all their material blessings (cf. Romans 1:21). Therefore, they have no right to a place on God’s earth. These people will disappear from the earth and not be there anymore. They do not belong in a world fully established and maintained by God, of which Christ is the center and object of worship.

The psalmist ends with the same words with which he began the psalm: “Bless the LORD, O my soul” (Psalms 104:1). His soul is full of all that he has sung and especially of Him about Whom he has sung.

The final word of the psalm is “hallelujah!” or “praise the LORD!” This is a call to others to praise the LORD. First the call to oneself to praise the LORD sounds, and then a call to others.

The word “hallelujah” appears in the Old Testament only in Psalms. In this psalm we hear it for the first time. After this it is used twenty-three more times. In the New Testament it occurs only in Revelation, where it is exclaimed four times (Revelation 19:1; 3; 4; 6).

Psalms 136:13

What Endures and Who Disappears

After his description of God’s wonderful work in creation, the psalmist comes to the exclamation that he “will sing to the LORD as long as” he lives (Psalms 104:33). The psalmist again calls the LORD “my God” here, emphasizing his personal relationship with the LORD. The psalmist praises the LORD for Who He is.

He will continue with it and never stop. Always He will see new reasons to praise Him even more. There will eternally be an increase of reasons. The glory of God is so great that it will never be fully fathomed. Eternally there will be new things visible that are reason to honor Him.

All the foregoing is material for meditating on Him, on His Person (Psalms 104:34). Everything that has become visible of God in His works points to the greatness of Himself. It is about Him. His works refer to Him. Meditating on Him is “pleasing to Him”. There is no activity that is more pleasant. The psalmist is “glad in the LORD” Himself. This is the fellowship that leads to complete joy (1 John 1:1-4). We see it in the three forms of boasting of which the apostle Paul speaks. The believer boasts “in the hope of the glory of God”, he boasts “in tribulations”, and finally he boasts “in God” Himself, through the Lord Jesus Christ (Romans 5:2; 3; 11).

Those who do not join in with the song of praise to the LORD are “sinners” and “the wicked” (Psalms 104:35). They do not acknowledge Him as the source of all their material blessings (cf. Romans 1:21). Therefore, they have no right to a place on God’s earth. These people will disappear from the earth and not be there anymore. They do not belong in a world fully established and maintained by God, of which Christ is the center and object of worship.

The psalmist ends with the same words with which he began the psalm: “Bless the LORD, O my soul” (Psalms 104:1). His soul is full of all that he has sung and especially of Him about Whom he has sung.

The final word of the psalm is “hallelujah!” or “praise the LORD!” This is a call to others to praise the LORD. First the call to oneself to praise the LORD sounds, and then a call to others.

The word “hallelujah” appears in the Old Testament only in Psalms. In this psalm we hear it for the first time. After this it is used twenty-three more times. In the New Testament it occurs only in Revelation, where it is exclaimed four times (Revelation 19:1; 3; 4; 6).

Psalms 136:15

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:16

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:17

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:18

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:19

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:20

Introduction

This psalm recounts what the LORD has done to fulfill His covenant with Abraham. The psalmist describes the great and powerful acts of God at the origin of His people, acts that the people should hold in grateful memory. He sings of the LORD’s faithfulness toward His people.

In Psalms 104 we find the glory of the LORD in connection with creation. In Psalms 105-106 we find the glory of the LORD in connection with His people Israel. Psalms 105 describes the ways of the LORD with His people before the law of Sinai, that is, the ways of God’s grace. The basis of those ways is the covenant He made with Abraham.

We see an example of the ways of God’s grace in the family of John the baptist in the Gospel according to Luke, which can be called the Gospel of God’s grace. His mother’s name is Elisabeth, which means God has promised (covenant). His father’s name is Zechariah, which means the LORD has remembered. The name of their son, John, means the LORD is gracious. That means that the LORD’s faithfulness to His covenant is only possible by the way of His grace, through the Mediator Who shed the blood of the new covenant. We recognize that here in Psalms 105.

The psalm begins at the beginning of Israel’s history and ends with the people’s entry into the promised land. We find these paths described in the section from Genesis 15 to Exodus 17. There is not a word about the sins and deviations of God’s people. Psalms 105 is only about what God has done. Finally, the remnant of the people are introduced into the promised land (Psalms 105:44-45).

Psalms 106 describes the ways of the LORD with His people after the law at Sinai, that is, the failure of the people because of their rebellion and sin. That psalm skips the period described in Psalms 105.

We can compare the difference between the two psalms to the difference between the books of Chronicles and the books of Kings. In the books of Chronicles the emphasis is on the grace of God and in the books of Kings the (failing) responsibility of man, the people of Israel, is emphasized.

The history of God’s grace to Israel described in Psalms 105 is the history of Abraham (Psalms 105:7-15), Joseph (Psalms 105:16-22) and Moses (Psalms 105:23-43). Compare the speech of Stephen in Acts 7 where he also speaks of the history of Abraham (Acts 7:2-8), Joseph (Acts 7:9-16) and Moses (Acts 7:17-43). In Psalms 105 we find in the story of Abraham the promise of God’s grace, in that of Joseph the source of God’s grace, namely the suffering of Christ, and in that of Moses the effect of God’s grace, the redemption of the people.

Activities of God’s People

In 1 Chronicles 16 we can find the words of Psa 105:1-15 of this psalm almost word for word. There the words used here are attributed to David (1 Chronicles 16:7-22). The fact that no poet of this psalm is named places even greater emphasis on its content as the expression of every believing heart. These verses first mention the activities to which God’s people are called (Psalms 105:1-6; 1 Chronicles 16:8-13) and then the promises of God (Psalms 105:7-15; 1 Chronicles 16:14-22).

As we read Psalms 105:1-6, we see the activities to which the people are called as descendants of Israel and Jacob. The activities include to give thanks, call upon, make known (Psalms 105:1), sing, sing praises, speak (Psalms 105:2), glory, be glad (Psalms 105:3), seek (Psalms 105:4), remember (Psalms 105:5).

The psalmist begins by calling to give thanks to the LORD, the God of the covenant (Psalms 105:1). Then he says that God’s people must call upon His Name, that is, mention His Name when they speak of His wonders. Only those who are in a covenant relationship with Him can do that. This connection with God also has an outward aspect, to the nations around them. “Among the peoples” God’s people are to give testimony of God’s deeds. We see in this verse that the people are “a holy priesthood” toward God (Psalms 105:1a; 1 Peter 2:5) and that they are also “a royal priesthood” toward the nations around them (Psalms 105:1b; 1 Peter 2:9).

In all these activities, the wonders of the LORD are made the subject of the song, and the deeds are displayed in which He reveals Himself, also to the nations. We may consider that for us all this is far exceeded by the wonders of the Lord Jesus at His coming in the flesh, His work on the cross, His resurrection and His glorification. What occasions for us to ‘display’ all this in worship before God!

God’s people have every reason to sing to Him and to do so with singing praises to Him (Psalms 105:2). Connected to that is the next call: they are to “speak of all His wonders”. God has done so many wonders for His people. Several are mentioned later in the psalm. “Speaking” means that they are to meditate on God’s wonders and bear witness to them (cf. Psalms 77:12-13).

The glory of the people lies “in His holy name” (Psalms 105:3). God’s name is holy. This is how He has made Himself known (Exodus 3:15). That they are joined to Him, or rather, that He has joined them to Himself, is only His work. They are sanctified by Him and for Him. Nothing is due to them. The heart that is full of the LORD, “seeks the LORD” (Psalms 105:3b; 4a) and “seeks His face” (Psalms 105:4b). God is the source of joy. His actions are a cause of joy.

The call to “seek the LORD and His strength” (Psalms 105:4) is the call to call on Him and His strength for help. He who seeks the LORD also seeks for “His strength” that has become manifest in his redemption. God has shown His power for his benefit. The consequence of this in turn is the desire to “seek His face continually”, that is, to live continually in His presence. Asking help of the LORD is not just asking for something from a distance, it is seeking His face, that is, He Himself comes to us with His strength (cf. Psalms 23:4; Psalms 27:8-9; Philippians 3:10; Ephesians 1:19-20).

The last thing God’s people are called to here is to think “of His wonders which He has done, His marvels and the judgments uttered by His mouth” (Psalms 105:5). The wonders He has done are each one worth thinking about and admiring. Wonders are events that provoke wonder. The psalmist mentions two aspects of them: His marvels and the judgments of His mouth.

These marvels are signs, that is, wonders with a meaning, with a message. In this case, the wonder implies that God was behind Moses’ message. These marvels are an endorsement, a seal, for the message being brought (cf. Mark 16:20). These wonders are also judgments, that is, God wondrously defeats the enemies and their gods. With His mouth He has pronounced His judgments on the enemies. Therefore, His people have nothing to fear from them.

The call to all these activities is made to a people who are in a special relationship with Him. That relationship is given in two names, each with a different addition. They are the “seed of Abraham”, to which is added “His servant” (Psalms 105:6a). With the patriarch Abraham begins the history of the people, a people set to serve God.

They are also “sons of Jacob”, to which is added “His chosen ones” (Psalms 105:6b). With “sons of Jacob” the emphasis is on the weakness of their dedication to God and the wrong ways the people have gone. That is why it is so beautiful that the very addition “His chosen ones” appears after this name, which speaks of the fact that God chose them despite their weakness and wrong ways.

Psalms 136:21

The Covenant of God

The psalmist points to “the LORD” as “our God” (Psalms 105:7). The LORD is the God of His people. He also has control over “all the earth”, which He proves by passing His judgments on it. We see this further on in the psalm, where He passes His judgments on Egypt. These judgments are related to what Egypt has done to His people. His people are His covenant people.

He is always thinking of His covenant with His people, a covenant that is “forever” (Psalms 105:8; Luke 1:72). When God thinks of His covenant, it means that He fulfills it. In that covenant He has made promises that will be fulfilled “to a thousand generations” (cf. Deuteronomy 7:9). Many generations may pass and great changes may take place, but never will God forget His covenant. He remembers and fulfills every promise of it to the letter.

It is the covenant “which He made with Abraham” (Psalms 105:9; Genesis 15:18-21). It is a covenant with Abraham personally, and in him with his posterity. He confirmed that covenant to Isaac with an oath (Genesis 22:16; Genesis 26:2-5; 23-24). Therefore, its fulfillment is not dependent on man.

He also confirmed His covenant “to Jacob for a statute” and “to Israel as an everlasting covenant” (Psalms 105:10; Genesis 17:7; Genesis 28:13-15; Genesis 35:9-13). What God has established is fixed like a rock and cannot be undone by any man, including Jacob in his unfaithfulness. Jacob was made Israel or ‘prince of God’ by God. God’s covenant with Jacob is for Jacob a confirmed statute and for Israel an everlasting covenant. No human being is able to change that.

It is, in short, about God’s electing grace and unrepentant promises (Romans 11:29; Leviticus 26:42-45), all in view of the land of Canaan as their inheritance (Psalms 105:11). With so many blessings and assurances, the heart cannot remain unmoved and the mouth cannot remain silent.

God has spoken, which is emphasized by the word “saying”. What God says, His words, is always true and reliable (Hebrews 6:13-18). God cannot lie. Therefore, we can be sure that He does what He says. He has said: “To you I will give the land of Canaan as the portion of your inheritance.” His word is His guarantee. His promise He is fulfilling. This has been proven, for He has brought His people into Canaan.

Psalms 136:22

The Covenant of God

The psalmist points to “the LORD” as “our God” (Psalms 105:7). The LORD is the God of His people. He also has control over “all the earth”, which He proves by passing His judgments on it. We see this further on in the psalm, where He passes His judgments on Egypt. These judgments are related to what Egypt has done to His people. His people are His covenant people.

He is always thinking of His covenant with His people, a covenant that is “forever” (Psalms 105:8; Luke 1:72). When God thinks of His covenant, it means that He fulfills it. In that covenant He has made promises that will be fulfilled “to a thousand generations” (cf. Deuteronomy 7:9). Many generations may pass and great changes may take place, but never will God forget His covenant. He remembers and fulfills every promise of it to the letter.

It is the covenant “which He made with Abraham” (Psalms 105:9; Genesis 15:18-21). It is a covenant with Abraham personally, and in him with his posterity. He confirmed that covenant to Isaac with an oath (Genesis 22:16; Genesis 26:2-5; 23-24). Therefore, its fulfillment is not dependent on man.

He also confirmed His covenant “to Jacob for a statute” and “to Israel as an everlasting covenant” (Psalms 105:10; Genesis 17:7; Genesis 28:13-15; Genesis 35:9-13). What God has established is fixed like a rock and cannot be undone by any man, including Jacob in his unfaithfulness. Jacob was made Israel or ‘prince of God’ by God. God’s covenant with Jacob is for Jacob a confirmed statute and for Israel an everlasting covenant. No human being is able to change that.

It is, in short, about God’s electing grace and unrepentant promises (Romans 11:29; Leviticus 26:42-45), all in view of the land of Canaan as their inheritance (Psalms 105:11). With so many blessings and assurances, the heart cannot remain unmoved and the mouth cannot remain silent.

God has spoken, which is emphasized by the word “saying”. What God says, His words, is always true and reliable (Hebrews 6:13-18). God cannot lie. Therefore, we can be sure that He does what He says. He has said: “To you I will give the land of Canaan as the portion of your inheritance.” His word is His guarantee. His promise He is fulfilling. This has been proven, for He has brought His people into Canaan.

Psalms 136:23

The Covenant of God

The psalmist points to “the LORD” as “our God” (Psalms 105:7). The LORD is the God of His people. He also has control over “all the earth”, which He proves by passing His judgments on it. We see this further on in the psalm, where He passes His judgments on Egypt. These judgments are related to what Egypt has done to His people. His people are His covenant people.

He is always thinking of His covenant with His people, a covenant that is “forever” (Psalms 105:8; Luke 1:72). When God thinks of His covenant, it means that He fulfills it. In that covenant He has made promises that will be fulfilled “to a thousand generations” (cf. Deuteronomy 7:9). Many generations may pass and great changes may take place, but never will God forget His covenant. He remembers and fulfills every promise of it to the letter.

It is the covenant “which He made with Abraham” (Psalms 105:9; Genesis 15:18-21). It is a covenant with Abraham personally, and in him with his posterity. He confirmed that covenant to Isaac with an oath (Genesis 22:16; Genesis 26:2-5; 23-24). Therefore, its fulfillment is not dependent on man.

He also confirmed His covenant “to Jacob for a statute” and “to Israel as an everlasting covenant” (Psalms 105:10; Genesis 17:7; Genesis 28:13-15; Genesis 35:9-13). What God has established is fixed like a rock and cannot be undone by any man, including Jacob in his unfaithfulness. Jacob was made Israel or ‘prince of God’ by God. God’s covenant with Jacob is for Jacob a confirmed statute and for Israel an everlasting covenant. No human being is able to change that.

It is, in short, about God’s electing grace and unrepentant promises (Romans 11:29; Leviticus 26:42-45), all in view of the land of Canaan as their inheritance (Psalms 105:11). With so many blessings and assurances, the heart cannot remain unmoved and the mouth cannot remain silent.

God has spoken, which is emphasized by the word “saying”. What God says, His words, is always true and reliable (Hebrews 6:13-18). God cannot lie. Therefore, we can be sure that He does what He says. He has said: “To you I will give the land of Canaan as the portion of your inheritance.” His word is His guarantee. His promise He is fulfilling. This has been proven, for He has brought His people into Canaan.

Psalms 136:24

The Covenant of God

The psalmist points to “the LORD” as “our God” (Psalms 105:7). The LORD is the God of His people. He also has control over “all the earth”, which He proves by passing His judgments on it. We see this further on in the psalm, where He passes His judgments on Egypt. These judgments are related to what Egypt has done to His people. His people are His covenant people.

He is always thinking of His covenant with His people, a covenant that is “forever” (Psalms 105:8; Luke 1:72). When God thinks of His covenant, it means that He fulfills it. In that covenant He has made promises that will be fulfilled “to a thousand generations” (cf. Deuteronomy 7:9). Many generations may pass and great changes may take place, but never will God forget His covenant. He remembers and fulfills every promise of it to the letter.

It is the covenant “which He made with Abraham” (Psalms 105:9; Genesis 15:18-21). It is a covenant with Abraham personally, and in him with his posterity. He confirmed that covenant to Isaac with an oath (Genesis 22:16; Genesis 26:2-5; 23-24). Therefore, its fulfillment is not dependent on man.

He also confirmed His covenant “to Jacob for a statute” and “to Israel as an everlasting covenant” (Psalms 105:10; Genesis 17:7; Genesis 28:13-15; Genesis 35:9-13). What God has established is fixed like a rock and cannot be undone by any man, including Jacob in his unfaithfulness. Jacob was made Israel or ‘prince of God’ by God. God’s covenant with Jacob is for Jacob a confirmed statute and for Israel an everlasting covenant. No human being is able to change that.

It is, in short, about God’s electing grace and unrepentant promises (Romans 11:29; Leviticus 26:42-45), all in view of the land of Canaan as their inheritance (Psalms 105:11). With so many blessings and assurances, the heart cannot remain unmoved and the mouth cannot remain silent.

God has spoken, which is emphasized by the word “saying”. What God says, His words, is always true and reliable (Hebrews 6:13-18). God cannot lie. Therefore, we can be sure that He does what He says. He has said: “To you I will give the land of Canaan as the portion of your inheritance.” His word is His guarantee. His promise He is fulfilling. This has been proven, for He has brought His people into Canaan.

Psalms 136:25

The Covenant of God

The psalmist points to “the LORD” as “our God” (Psalms 105:7). The LORD is the God of His people. He also has control over “all the earth”, which He proves by passing His judgments on it. We see this further on in the psalm, where He passes His judgments on Egypt. These judgments are related to what Egypt has done to His people. His people are His covenant people.

He is always thinking of His covenant with His people, a covenant that is “forever” (Psalms 105:8; Luke 1:72). When God thinks of His covenant, it means that He fulfills it. In that covenant He has made promises that will be fulfilled “to a thousand generations” (cf. Deuteronomy 7:9). Many generations may pass and great changes may take place, but never will God forget His covenant. He remembers and fulfills every promise of it to the letter.

It is the covenant “which He made with Abraham” (Psalms 105:9; Genesis 15:18-21). It is a covenant with Abraham personally, and in him with his posterity. He confirmed that covenant to Isaac with an oath (Genesis 22:16; Genesis 26:2-5; 23-24). Therefore, its fulfillment is not dependent on man.

He also confirmed His covenant “to Jacob for a statute” and “to Israel as an everlasting covenant” (Psalms 105:10; Genesis 17:7; Genesis 28:13-15; Genesis 35:9-13). What God has established is fixed like a rock and cannot be undone by any man, including Jacob in his unfaithfulness. Jacob was made Israel or ‘prince of God’ by God. God’s covenant with Jacob is for Jacob a confirmed statute and for Israel an everlasting covenant. No human being is able to change that.

It is, in short, about God’s electing grace and unrepentant promises (Romans 11:29; Leviticus 26:42-45), all in view of the land of Canaan as their inheritance (Psalms 105:11). With so many blessings and assurances, the heart cannot remain unmoved and the mouth cannot remain silent.

God has spoken, which is emphasized by the word “saying”. What God says, His words, is always true and reliable (Hebrews 6:13-18). God cannot lie. Therefore, we can be sure that He does what He says. He has said: “To you I will give the land of Canaan as the portion of your inheritance.” His word is His guarantee. His promise He is fulfilling. This has been proven, for He has brought His people into Canaan.

Psalms 136:26

The Protection of the LORD

From their earliest existence, “when they were only a few men in number”, God has cared for them (Psalms 105:12). That they were truly with a few is underscored by the addition “very few”. They were easy prey for malicious men and predatory gangs. Added to that, they were “strangers”, people without any right to stay and protection (cf. Hebrews 11:9). But God protected them.

Thus they wandered “from nation to nation” and “from [one] kingdom to another people” (Psalms 105:13). Abraham left Ur of the Chaldeans (Genesis 11:31). He entered Canaan (Genesis 12:4-6), he went to Egypt (Genesis 12:10-20), and he lived as a stranger in Philistine Gerar (Genesis 20:1).

But God was with them. He stood up for them and “permitted no man to oppress them” (Psalms 105:14). He even “reproved” kings for their sakes. No ordinary, mortal man and no ruler have been able to lift a finger against God’s chosen people without Him reproving them.

This is what Pharaoh of Egypt and Abimelech of the Philistines experienced (Genesis 12:17-20; Genesis 20:1-18; Genesis 26:6-11). God said to them in clear and threatening language: “Do not touch My anointed ones, and do My prophets no harm” (Psalms 105:15). In this way He has protected them. He has seen to it that no harm has been done to those to whom He has made His promises.

God’s anointed are those whom He has chosen for Himself, whom He has set apart to serve Him. They belonged to God as sanctified by Him. Abraham is called a prophet (Genesis 20:7). Isaac and Jacob can also be called prophets. Isaac prophesied about Jacob (Genesis 27:28-29) and Jacob prophesied about his sons (Genesis 49:1).

Psalms 105:12-15 describe the people’s past, how weak and vulnerable they were. It shows how we too can feel in the world. Then the people are reminded how in those circumstances, when they seemed to be prey to hostile powers, God stood up for them.