O God of our salvation.--The psalm has "Jehovah our God."
Gatherus.--The phrase used in Jeremiah 32:37, and many other places, of Israel's restoration from exile.
And deliver us.--Not in the psalm, where the words "gather us from among the heathen" certainly refer to the dispersion. This reference is eliminated by the compiler's insertion.
Glory in thy praise.--"Glory" (hishtabb?ah) is a common Aramaic word, found only here (and in Psalms 106) in the Old Testament.
(36) Blessed be the Lord God of Israel.--The B?r?ch?h or benedictory close of the fourth book of the Psalter. This doxology did not form part of the original psalm, which closed with 1 Chronicles 16:35 (Psalm 106:47). After the psalms had been edited in their present arrangement of five books, each concluding with a doxology, these doxologies came in time to be sung in liturgical service as integral parts of the psalms to which they were appended.
And all the people said, Amen.--Psalm 106:48 has, "And let all the people say, Amen. Hallelujah." The chronicler, or rather the interpolator of his work has altered a liturgical direction, or rubric, into a historical statement suitable to the occasion to which his long ode is assigned. Instances of a like free handling of fixed formulas may be seen in 2 Chronicles 5:13 and Ezra 3:11.
Those who hold the chronicler himself responsible for this thanksgiving ode, find in it a weighty indication of the fact that the Psalter already existed in its present shape at his epoch. The historian might, of course, have inserted such a composition in his work, as fairly and freely as such writers as Thucydides and Livy have put ideal speeches into the mouths of their leading-characters; but, for reasons already stated, we do not think that the ode should be ascribed to his pen.
16:7-36 Let God be glorified in our praises. Let others be edified and taught, that strangers to him may be led to adore him. Let us ourselves triumph and trust in God. Those that give glory to God's name are allowed to glory in it. Let the everlasting covenant be the great matter of our joy his people of old, be remembered by us with thankfulness to him. Show forth from day to day his salvation, his promised salvation by Christ. We have reason to celebrate that from day to day; for we daily receive the benefit, and it is a subject that can never be exhausted. In the midst of praises, we must not forget to pray for the servants of God in distress.
And say ye, save us, O God of our salvation,.... The author of temporal, spiritual, and eternal salvation; the words are a direction to the singers, and those that sung with them, to express the prayer and doxology in the next verse, which both are the same with Psalm 106:47. See Gill on Psalm 106:47, Psalm 106:48; which David directed by a spirit of prophecy, foreseeing the people of Israel would be in captivity among the Heathens; though some think these were added by Ezra; for though there was in his time a return from the captivity, yet many still remained in it.
(35) And say ye.--Not in Psalm 106:47. The compiler or interpolator has added it here in order to connect 1 Chronicles 16:34 (Psalm 106:1) with 1 Chronicles 16:35 (Psalm 106:47). It was doubtless suggested by Psalm 96:10 : "Say ye among the nations, The Lord reigneth."
O God of our salvation.--The psalm has "Jehovah our God."
Gather us.--The phrase used in Jeremiah 32:37, and many other places, of Israel's restoration from exile.
And deliver us.--Not in the psalm, where the words "gather us from among the heathen" certainly refer to the dispersion. This reference is eliminated by the compiler's insertion.
Glory in thy praise.--"Glory" (hishtabb?ah) is a common Aramaic word, found only here (and in Psalms 106) in the Old Testament.
(36) Blessed be the Lord God of Israel.--The B?r?ch?h or benedictory close of the fourth book of the Psalter. This doxology did not form part of the original psalm, which closed with 1 Chronicles 16:35 (Psalm 106:47). After the psalms had been edited in their present arrangement of five books, each concluding with a doxology, these doxologies came in time to be sung in liturgical service as integral parts of the psalms to which they were appended.
And all the people said, Amen.--Psalm 106:48 has, "And let all the people say, Amen. Hallelujah." The chronicler, or rather the interpolator of his work has altered a liturgical direction, or rubric, into a historical statement suitable to the occasion to which his long ode is assigned. Instances of a like free handling of fixed formulas may be seen in 2 Chronicles 5:13 and Ezra 3:11.
Those who hold the chronicler himself responsible for this thanksgiving ode, find in it a weighty indication of the fact that the Psalter already existed in its present shape at his epoch. The historian might, of course, have inserted such a composition in his work, as fairly and freely as such writers as Thucydides and Livy have put ideal speeches into the mouths of their leading-characters; but, for reasons already stated, we do not think that the ode should be ascribed to his pen.