1.For his mercy, (172) etc. The insertion of this clause again and again in so many short and abrupt sentences, may seem a vain repetition, but verses repeated by way of chorus are both allowed and admired in profane poets, and why should we object to the reiteration in this instance, for which the best reasons can be shown, Men may not deny the divine goodness to be the source and Fountain of all their blessings, but the graciousness of his bounty is far from being fully and sincerely recognised, though the greatest stress is laid upon it in Scripture. Paul in speaking of it, (Romans 3:23,) calls it emphatically by the general term of the glory of God, intimating, that while God should be praised for all his works, it is his mercy principally that we should glorify. It is evident from what we read in sacred history, that it was customary for the Levites according to the regulation laid down by David for conducting the praises of God, to sing by response, “for his mercy endureth for ever.” The practice was followed by Solomon in the dedication of the Temple, (2 Chronicles 7:3,) and by Jehoshaphat in that solemn triumphal song mentioned in 2 Chronicles 20:21, of the same book. [Before proceeding to recite God’s works, the Psalmist declares his supreme Deity, and dominion, not that such comparative language implies that there is anything approaching] Deity besides him, but there is a disposition in men, whenever they see any part of his glory displayed, to conceive of a God separate from him, thus impiously dividing the Godhead into parts, and even proceeding so far as to frame gods of wood and stone. There is a depraved tendency in all to take delight in a multiplicity of gods. For this reason, apparently, the. Psalmist uses the plural number, not only in the word אלהים , Elohim, but in the word אדונים , Adonim, so that it reads literally, praise ye the Lords of Lords: he would intimate, that the fullest perfection of all dominion is to be found in the one God.