Behold! bless ye Jehovah. Some interpreters think, that others besides the Levites are here intended, and it must be granted, at least, that some of the more zealous of the people remained over night in the Temple, as we read (Luke 2:37) of Anna, a widow, "who served God constantly with prayers night and day." [1] But it is evident, from the close of the Psalm, that the inspired penman addresses priests only, since he prescribes the form of benediction which they were to offer up for the people, and this was a duty belonging exclusively to the Priests. It would appear then, that the Levites are here called servants of God, from the functions they discharged, being specially appointed, and that by turns, to watch by night in the Temple, as we read in the inspired history. [2] (Leviticus 8:35.) The Psalm begins with the demonstrative adverb Behold! setting the matter of their duty before their eyes, for they were to be stimulated to devotion by looking constantly to the Temple. We are to notice the Psalmist's design in urging the duty of praise so earnestly upon them. Many of the Levites, through the tendency which there is in all men to abuse ceremonies, considered that nothing more was necessary than standing idly in the Temple, and thus overlooked the principal part of their duty. The Psalmist would show that merely to keep nightly watch over the Temple, kindle the lamps, and superintend the sacrifices, was of no importance, unless they served God spiritually, and referred all outward ceremonies to that which must be considered the main sacrifice the celebration of God's praises. You may think it a very laborious service, as if he had said, to stand at watch in the Temple, while others sleep in their own houses; but the worship which God requires is something more excellent than this, and demands of you to sing his praises before all the people. In the second verse he reminds them in addition, of the form observed in calling upon the name of the Lord. For why do men lift their hands when they pray? Is it not that their hearts may be raised at the same time to God? [3] It is thus that the Psalmist takes occasion to reprehend their carelessness in either standing idle in the Temple, or trifling and indulging in vain conversation, and thus failing to worship God in a proper manner.

Footnotes

1 - "We know generally," says Fry, "that there was a nightly service in the Temple, (2 Chronicles 21:) and Kimchi, a Jewish writer, represents those who by night stand in the house of the Lord, as holy men who rose from their beds in the night and went to pray in the Temple." After referring to the case of "Anna, a Prophetess," he adds, "And St. Paul, before Agrippa, speaking of the hope of the promise made unto the fathers,' gives us this remarkable description: unto which our' twelve tribes, instantly serving God day and night, hope to come. There was public service in the Temple at Jerusalem not only by day but by night; which latter service many of the Jews, for whose special use this and the next Psalm seem to have been composed, were in the habit of attending." Cresswell.

2 - Ye servants off the Lord, etc., i.e., ye Levites, whose duty it was, according to the Talmudists, to keep watch by night, standing in the Temple: the High Priest was the only one who sat in the Temple. Compare Leviticus 8:35; 1 Chronicles 9:33 Psalm 92:2; Psalm 119:147; Luke 2:37." Cresswell.

3 - "Car a quel propos les hommes eslevent ils les mains en priant, sinon afin qu'ils eslevent aussi leurs esprits a Dieu?" Ft.

Behold - As if calling attention to the fact that they were there, or had come.
Bless ye the Lord - Praise Yahweh. Making known their desire that God should be praised, and calling on those who presided over the public worship of the sanctuary to engage now in that service as expressive of their feelings.
All ye servants of the Lord - The priests or ministers of religion, appointed especially to this service.
Which by night stand in the house of the Lord - There was a class of singers in the temple who devoted the night, or a part of the night, to praise; and it is possible that this service may have been, as it was subsequently in some of the monasteries, continued by succeeding choirs, during the entire night. Thus in 1-Chronicles 9:33, it is said, "And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free, for they were employed in that work day and night." This class is particularly addressed in this psalm, as if they were especially favored, or as if they especially possessed the ear of God in the silence of the night, and when the world slumbered around them. There is something favorable to devotion in the silence of the night; when the world sleeps; when we are alone with God; when it seems as if God would more particularly attend to our cry since the rest of the world is still, and does not (as it were) need his care. All this may be fancy; but the effect may be to make the mind more solemn, and better suited for devotion.

Behold, bless ye the Lord - I believe הנה hinneh should be taken here in the sense of take heed! Be upon your guard; you serve a jealous God; provoke him not.
Which by night stand - Who minister during the night.

"A Song of degrees." Behold, bless ye the LORD, all [ye] (a) servants of the LORD, which by night stand in the house of the LORD.
(a) You who are Levites and chiefly appointed to this office.

Behold, bless ye the Lord, all ye servants of the Lord,.... All men are of right the servants of God being his creatures; and are under obligation, through his providential goodness, to bless and praise him; though they are not all in fact so: but all good men are, being made so by the power of divine grace; which frees them from the servitude of sin, Satan, and the world, and makes them willing to serve the Lord; as they do in righteousness and holiness, with reverence and godly fear, heartily and willingly, and with great pleasure; and yet have no dependence on any service they perform: and as these are under the highest obligations to bless the Lord; the is, to ascribe greatness to him, to give him the glory of his works, and thanks for his mercies, temporal and spiritual; so they do in this way, and for those things, bless and praise him, to which they are here excited;
which by night stand in the house of the Lord: according to Kimchi, these were the wise and holy men, that rose from their beds in the night, and went to pray in the temple, and to praise the Lord; and such a holy person was Anna, Luke 2:37; according to R. Obadiah and Arama, they were such who continued in the chambers of the temple in the night season to study in the law and in the expositions of it: but it is generally interpreted of the priests and Levites, who watched in the temple by night, that it might not be profaned nor plundered; and they were obliged to stand, for none might sit in the temple but a king of the house of David (d). The priests watched in three places, and the Levites in twenty one, according to the Jewish Misnah (e). The Targum is,
"who stand in the watch house of the sanctuary of the Lord, and praise in the nights;''
which was one part of their service, 1-Chronicles 9:33. Under the Gospel dispensation all the saints are priests, and they have a place in the house of the Lord; where they wait upon him in his ordinances, and serve him, and which they do continually. Some understand, by "nights", times of affliction, darkness, and desertion.
(d) Maimon. Beth Habbechirah, c. 7. s. 6. (e) Middot, c. 1. s. 1.

We must stir up ourselves to give glory to God, and encourage ourselves to hope for mercy and grace from him. It is an excellent plan to fill up all our spare minutes with pious meditations, and prayers and praises. No time would then be a burden, nor should we murder our hours by trifling conversation and vain amusements, or by carnal indulgences. We need desire no more to make us happy, than to be blessed of the Lord. We ought to beg spiritual blessings, not only for ourselves, but for others; not only, The Lord bless me, but, The Lord bless thee; thus testifying our belief that there is enough for others as well as for us, and showing our good will to others.

The Psalm begins, like its predecessor, with הנּה; there is directs attention to an attractive phenomenon, here to a duty which springs from the office. For that it is not the persons frequenting the Temple who are addressed is at once clear from the fact that the tarrying of these in the Temple through the night, when such a thing did actually occur (Luke 2:37), was only an exception. And then, however, from the fact that עמד is the customary word for the service of the priests and Levites, Deuteronomy 10:8; Deuteronomy 18:7; 1-Chronicles 23:30; 2-Chronicles 29:11 (cf. on Isaiah 61:10, and Psalm 110:4), which is also continued in the night, 1-Chronicles 9:33. Even the Targum refers Psalm 134:1 to the Temple-watch. In the second Temple the matter was arranged thus. After midnight the chief over the gate-keepers took the keys of the inner Temple and went with some of the priests through the little wicket of the Fire Gate (שׁער בית המוקד). In the inner court this patrol divided into two companies, each with a burning torch; one company turned west, the other east, and so they compassed the court to see whether everything was in readiness for the service of the dawning day. At the bakers' chamber, in which the Mincha of the high priest was baked (לשׁכת עשׂי הביתין), they met with the cry: All is well. In the meanwhile the rest of the priests also arose, bathed, and put on their garments. Then they went into the stone chamber (one half of which was the place of session of the Sanhedrim), where, under the superintendence of the chief over the drawing of the lots and of a judge, around whom stood all the priests in their robes of office, the functions of the priests in the service of the coming day were assigned to them by lot (Luke 1:9). Accordingly Tholuck, with Kster, regards Psalm 134:1. and Psalm 134:3 as the antiphon of the Temple-watch going off duty and those coming on. It might also be the call and counter-call with which the watchmen greeted one another when they met. But according to the general keeping of the Psalm, Psalm 134:1. have rather to be regarded as a call to devotion and intercession, which the congregation addresses to the priests and Levites entrusted with the night-service in the Temple. It is an error to suppose that "in the nights" can be equivalent to "early and late." If the Psalter contains Morning Psalm (Psalm 3:1-8, Psalm 63:1-11) and Evening Psalm (Psalm 4:1-8, Psalm 141:1-10), why should it then not contain a vigil Psalm? On this very ground Venema's idea too, that בּלּילות is syncopated from בּהלּילות, "with Hallels, i.e., praises," is useless. Nor is there any reason for drawing ἐν ταῖς νυξίν, as the lxx does, to Psalm 134:2,
(Note: The lxx adjusts the shortening of Psalm 134:1 arising from this, by reading בחצרות בית אלהינו העמדים בבית ה after Psalm 135:2.)
or, what would be more natural, to the בּרכוּ that opens the Psalm, since it is surely not strange that, so long as the sanctuary was standing, a portion of the servants of God who ministered in it had to remain up at night to guard it, and to see to it that nothing was wanting in the preparations for the early service. That this ministering watching should be combined with devotional praying is the purport of the admonition in Psalm 134:2. Raising suppliant hands (ידכם, negligently written for ידיכם) towards the Most Holy Place (τὰ ἅγια), they are to bless Jahve. קדשׁ (according to B. Sota 39a, the accusative of definition: in holiness, i.e., after washing of hands), in view of Psalm 28:2; Psalm 5:8; Psalm 138:2 (cf. רום in Habakkuk 3:10), has to be regarded as the accusative of the direction.

Servant - Peculiarly so called, priests and Levites. Night - Not only by day, but also by night, when their watch was more necessary. Stand - Serve or minister.