*Minor differences ignored. Grouped by changes, with first version listed as example.
Praise ye the name of Jehovah Though this Psalm begins almost in the same manner with the preceding, the Psalmist would not appear to be addressing the Levites exclusively, but the people generally, since the reasons given for praising God are equally applicable to all God's children. No mention is made of night watching, or of their standing constantly in the Temple. But indeed, as it was the special duty of the priests to take the lead in this devotional exercise, to give out, if we might use such an expression, and sing the praises of God before the people, there is no reason why we should not suppose that they are primarily addressed, and stirred up to their duty. We need only to examine the words more closely in order to be convinced that the people are included as next in order to the priests. [1] For the Psalmist addresses the servants of God who stand in the temple, then those who are in the courts, whereas no notice was taken of the courts in the former Psalm. Mention seems to be made of courts in the plural number, because the priests had their court; and then there was another common to all the people, for by the law spoken of, (Leviticus 16:17,) they were prohibited from entering the sanctuary. To prevent any feeling of disgust which might arise from the very frequent repetition of this exhortation to the praises of God, it is only necessary to remember, as was already observed, that there is no sacrifice in which he takes greater delight than the expression of our gratitude. Thus, (Psalm 50:14,) "Sacrifice unto the Lord thanksgiving, and pay your vows to the Most High;" and, (Psalm 116:12, 13,) "What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord." Particular attention is to be paid to those passages of Scripture which speak in such high terms of that worship of God which is spiritual; otherwise we may be led, in the exercise of a misguided zeal, to spend our labor upon trifles, and in this respect imitate the example of too many who have wearied themselves with ridiculous attempts to invent additions to the service of God, while they have neglected what is of all other things most important. This is the reason why the Holy Spirit so repeatedly inculcates the duty of praise. It is that we may not undervalue, or grow careless in this devotional exercise. It implies, too, an indirect censure of our tardiness in proceeding to the duty, for he would not reiterate the admonition were we ready and active in the discharge of it. The expression in the end of the verse -- because it is sweet, admits of two meanings -- that the name of God is sweet, as in the previous clause it was said that God is good -- or, that it is a sweet and pleasant thing to sing God's praises. The Hebrew word nym naim, properly signifies beautiful or comely, and this general signification answers best.
1 - "Et quand on advisera de bien pres aux mots, on y trouvera que le peuple est adjoint, etc."--Fr.
Praise ye the Lord - Hebrew, Hallelu-jah. Literally, "Praise Jah," an abridged name for Yahweh. See the notes at Psalm 68:4.
Praise ye the name of the Lord - The same as praising God himself.
Praise him, O ye servants of the Lord - You who are especially designated or appointed to this service, Psalm 134:1.
Praise ye the Lord - This may be considered as the title, for it has none other.
Praise ye the name of the Lord - Perhaps the original הללו את שם יהוה haleu eth shem Yehovah, should be translated, Praise ye the name Jehovah; that is, Praise God in his infinite essence of being, holiness, goodness, and truth.
Praise ye the Lord,.... Or hallelujah; which may be considered as the title of the psalm; as in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions:
praise ye the name of the Lord; that is, the Lord himself, and the perfections of his nature; his greatness, goodness, grace, and mercy; his holiness, justice, power, truth, and faithfulness; and also his word, by which he makes known himself, and is a distinguishing blessing to his people, and to be praised for it; see Psalm 48:1;
praise him, O ye servants of the Lord; priests and Levites, and ministers of the word, and all the people of God; who once were the servants of sin, Satan, and the world, but now by the grace of God become his servants; see Romans 6:17. Some observe that the word praise is here used three times, which is thought not to be without a mystery; and may have regard to the three divine Persons in the Godhead, who are each to be praised; the Father for electing grace, the Son for redeeming grace, and the Spirit for regenerating and sanctifying grace.
The subject-matter of praise, is the blessings of grace flowing from the everlasting love of God. The name of God as a covenant God and Father in Christ, blessing us with all spiritual blessings in him, is to be loved and praised. The Lord chose a people to himself, that they might be unto him for a name and a praise. If they do not praise him for this distinguishing favour, they are the most unworthy and ungrateful of all people.
A Psalm of praise, in which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol-worship. (Psalm. 135:1-21)
In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.
The beginning is taken from Psalm 134:1; Psalm 135:2 recalls Psalm 116:19 (cf. Psalm 92:14); and Psalm 135:4 is an echo of Deuteronomy 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psalm 134:1., His official servants in particular, but according to Psalm 135:2, where the courts, in the plural, are allotted to them as their standing-place, and according to Psalm 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jāh (הללוּ־יהּ, cf. note 1 to PsPsa 104:35), Jahve, and Jāh. The subject of כּי נעים is by no means Jahve (Hupfeld), whom they did not dare to call נעים in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Psalm 147:1 (cf. Proverbs 22:18), the praising of His Name (Appolinaris: ἐπεὶ τόδε καλὸν ἀείδειν): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.
*More commentary available at chapter level.