Verse-by-Verse Bible Commentary
Psalms 136:1

Clarke's Commentary

PSALM CXXXVI

An exhortation to give thanks to God for various mercies

granted to all men, 1-9;

particularly to the Israelites in Egypt, 10-12;

at the Red Sea, 13-15;

in the wilderness, 16-20;

and in the promised land, 21, 22;

for the redemption of the captives from Babylon, 23, 24;

and for his providential mercies to all, 25, 26.

NOTES ON PSALM CXXXVI

This Psalm is little else than a repetition of the preceding, with the burden, כי לעולם חסדו ki leolam chasdo, "because his mercy endureth for ever," at the end of every verse. See below. It seems to have been a responsive song: the first part of the verse sung by the Levites, the burden by the people. It has no title in the Hebrew, nor in any of the Versions. It was doubtless written after the captivity. The author is unknown.

Verse Psalms 136:1. O give thanks unto the Lord: for he is good — This sentiment often occurs: the goodness of the Divine nature, both as a ground of confidence and of thanksgiving.

For his mercy endureth for ever — These words, which are the burden of every verse, כי לעולם חסדו ki leolam chasdo, might be translated: "For his tender mercy is to the coming age:" meaning, probably, if the Psalm be prophetic, that peculiar display of his compassion, the redemption of the world by the Lord Jesus. These very words were prescribed by David as an acknowledgment, to be used continually in the Divine worship, see 1 Chronicles 16:41: also by Solomon, 2 Chronicles 7:3; 2 Chronicles 7:6, and observed by Jehoshaphat, 2 Chronicles 20:21; all acknowledging that, however rich in mercy God was to them, the most extensive displays of his goodness were reserved for the age to come; see 1 Peter 1:10-12: "Of which salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you, - unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that preached the Gospel unto you by the power of the Holy Ghost sent down from heaven," &c.

Bridgeway Bible Commentary

Psalms 135-136 God’s choice of Israel

Two hymns for use in Israel’s public worship appear here side by side. The first is a hymn of praise, the second a hymn of thanksgiving. The two hymns are similar in that they both recall God’s loving acts in nature and on behalf of his people Israel. These acts display God’s incomparable greatness on the one hand and show up the uselessness of the gods of the heathen on the other.
A call goes out to the worshippers gathered in the temple to praise God because he has chosen the nation Israel to be his people (135:1-4). God’s choice of Israel is particularly significant, because anything God does is deliberate. It is as sure and certain as his acts in the creation and control of nature (5-7). He demonstrated his special care for the people of Israel by rescuing them from Egypt, conquering their foes and giving them Canaan for their homeland (8-14). By contrast the so-called gods of other nations are merely useless pieces of metal (15-18). All Israelites should therefore offer thankful worship to their covenant God (19-21).

In the Jewish tradition, Psalms 136:0 was sung after the Hallel at the Passover Feast (see note introducing Psalms 113:0). In each verse the leader sings of the greatness of God, and the congregation replies that this is seen in his loyal love to his people, a love that will never end. Israel’s God is good, and he is the only true God (136:1-3). He has perfect wisdom and he made all things (4-9). He saved his people from Egypt (10-15), gave them victory over their enemies (16-20) and led them into Canaan (21-22). All this was not because his people deserved his blessings, but because he exercised his steadfast love towards them (23-26).

Coffman's Commentaries on the Bible

“Oh give thanks unto Jehovah; for he is good; For his lovingkindness endureth forever. Oh give thanks unto the God of gods; For his lovingkindness endureth forever. Oh give thanks unto the Lord of Lords; For his lovingkindness endureth forever. To him who alone doeth great wonders; For his lovingkindness endureth forever. To him that by understanding made the heavens; For his lovingkindness endureth forever. To him that spread forth the earth above the waters; For his lovingkindness endureth forever. To him that made great lights; For his lovingkindness endureth forever. The sun to rule by day; For his lovingkindness endureth forever. The moon and stars to rule by night; For his lovingkindness endureth forever. To him that smote Egypt in their first-born; For his lovingkindness endureth forever. And brought out Israel from among them; For his lovingkindness endureth forever. With a strong hand, and with an outstretched arm; For his lovingkindness endureth forever. To him that divided the Red Sea in sunder; For his lovingkindness endureth forever. And made Israel to pass through the midst of it; For his lovingkindness endureth forever. But overthrew Pharaoh and his host in the Red Sea; For his loving kindness endureth forever. To him that led his people through the wilderness; For his lovingkindness endureth forever. To him that smote great kings; For his lovingkindness endureth forever. And slew famous kings; For his lovingkindness endureth forever. Sihon king of the Amorites; For his lovingkindness endureth forever. And Og king of Bashan; For his lovingkindness endureth forever. And gave their land for a heritage; For his lovingkindness endureth forever. Even a heritage unto Israel his servant; For his lovingkindness endureth forever. Who remembered us in our low estate; For his lovingkindness endureth forever. And hath delivered us from our adversaries; For his lovingkindness endureth forever. Who giveth food to all flesh; For his lovingkindness endureth forever. Oh give thanks unto the God of heaven; For his lovingkindness endureth forever.”

There is nothing in this psalm upon which we have not already written commentary; and there are very few things which we shall cite here.

“The God of gods” “The word `gods’ here is a secondary use of the term as is found in Psalms 82:6.”The Pulpit Commentary, Vol. 8-C, p. 286. (See our comment in chapter introduction for Psalms 82, above.) As Dr. George DeHoff stated it, “God is the God over priests, spiritual rulers, those in power, including kings and magistrates. He is the Ruler over all the rulers of the earth. This does not have reference to idols. God is not their God.”George DeHoff’s Commentary, Vol. III, p. 237.

“To him that spread forth the earth above the waters” On this verse, Addis referred to Psalms 24:2 and to Genesis 1:6 f, affirming that, “There was a sea below the earth, another on a level with the earth, and a third `ocean’ above the firmament.”W. E. Addis, p. 377. Such a view is based upon a misinterpretation of what the scriptures say. The word is not `ocean’ but `waters.’ What a difference! And if one does not believe that the earth is stretched out over the waters, let him explain why men have been digging wells for countless generations, or let him explain the glorious artesian waters of Balmorhea. We appreciate the discernment of McCaw who wrote, “Happily, the earth is spread above the waters.”The New Bible Commentary, Revised, p. 535.

We are conscious that Psalms 24:2 states that the earth is stretched out “above the seas,” or “upon seas”; but in that reference it is the altitude of the earth which is above the seas, that is, higher than sea level!

This psalm mentions a number of events found in the Five Books of Moses and the Book of Joshua. For extensive comments on all of these events, we refer to our commentaries on those Bible books.

“Remembered our low estate… delivered us from our adversaries” To this writer, it appears that these lines are a reference to the Babylonian captivity and God’s deliverance from it. This is certainly suggested by the proximity of the psalm to Psalms 137.

Barnes' Notes on the Whole Bible

O give thanks unto the Lord, for he is good - This whole verse is the same as Psalms 106:1, except that that is introduced by a Hallelujah. See the notes at that verse.

For his mercy endureth for ever - See also Psalms 106:1, note; Psalms 107:1, note. Literally, “For unto eternity his mercy.” That is, It is ever the same; it never changes; it is never exhausted; it is found in all his dealings - in all his acts toward his creatures, and ever will be.

Calvin's Commentary on the Bible

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.

(172) Jebb observes, that “the 136^th Psalm is altogether peculiar in its construction, as it has the recurrence of the same words, ‘For everlasting is his mercy,’ at the end of every distich.” He adds, that “this elaborate artifice of construction seems characteristic of that later period which comprised the captivity and restoration;” although he at the same time admits, that it is to be found in Psalms of an earlier date than the Baby-lonish captivity, quoting a passage in the account of the dedication of Solomon’s Temple, which informs us, that the whole choir of Israel united in praising God “for he is good; for his mercy endureth for ever:” and observing that this expression forms the.commencement of three other Psalms, the Psalms 106:0, Psalms 107:0, and Psalms 118:0. In his remarks on the Psalms 119:0, after adverting to the alphabetical character of that Psalm, he adds, “There are other artifices of construction observable in the Psalms and Hymns composed in these later ages of the Church. For example, that repetition of the same words and clauses, and the frequent recurrence of a characteristic word, so frequent in the Greater Hallel, [from the Psalms 111:0 to Psalms 118:0 th, inclusive,] and in the Songs of Degrees: and in a continually recurring burden, in each distich, as in the Song of the three Children, and Psalms 136:0, which latter is unique in the Psalter. It has been the tendency of the poetry of most countries, in the progress of time, to make its characteristic features depend less upon the exactness of sentimental arrangement, and more upon some external artifice, whether this be prosodial metre, alliteration, rhyme, assonance, or the recurrence of a burthen. Now, though the poetry of the Scriptures, because it was inspired, never declined from the perfection of its sentimental construction, still those artificial contrivances, practiced, indeed, in earlier times, seem to have been more prevalent at the time of the captivity, and the time immediately following, than heretofore. It was probably so ordained, for the purpose of assisting the memories of the Jews, who at Babylon were excluded from the open exercise of their religion, and from public teaching, and, therefore, required more private helps, which could be more easily communicated orally from parents to children, or from masters to disciples.” —Jebb’s Translation of the Psalms, etc., volume 2.

Smith's Bible Commentary

Shall we turn now our Bibles to Psalms 136:1-26 . Throughout the one-hundred-and-thirty-sixth psalm, we have the repeated phrase, "For His mercy endureth forever." And this is repeated in each of the verses throughout the entire psalm. And so he begins the psalm by an exhortation of giving thanks.

O give thanks unto the LORD; for he is good: for his mercy endureth for ever ( Psalms 136:1 ).

Over and over in the psalms, this is a repeated kind of a refrain. Remember this is their songbook, and so one of the things of which they were constantly singing was the goodness of God and the mercies of God.

O give thanks unto the God of gods: for his mercy endureth for ever. O give thanks unto the Lord of lords: for his mercy endureth for ever. To him who alone doeth great wonders: for his mercy endureth for ever ( Psalms 136:2-4 ).

And now he goes on to exhort praise and thanksgiving for God's creative acts. And he starts out in the general act of creation. And then he lists many of the creative acts of God.

To him that by wisdom made the heavens: for his mercy endureth for ever. To him that stretched out the earth above the waters: for his mercy endureth for ever. To him that made great lights: for his mercy endureth for ever: The sun to rule by day: for his mercy endureth for ever: The moon and stars to rule by night ( Psalms 136:5-9 ):

And now he commands the praise and thanksgiving to God for His special blessings upon the nation Israel and for the creation of that nation.

To him that smote Egypt in their firstborn: And brought Israel from among them: With a strong hand, and with a stretched out arm. To him which divided the Red sea into parts: And made Israel to pass through the midst of it: But overthrew Pharaoh and his host in the Red sea. To him that led his people through the wilderness. To him which smote great kings: And slew famous kings: Sihon the king of the Amorites: Og the king of Bashan: And gave their land for a heritage: Even a heritage unto Israel. Who remembered us in our low estate: And hath redeemed us from our enemies. Who giveth food to all flesh. O give thanks unto the God of heaven: for his mercy endureth for ever ( Psalms 136:10-26 ).

And now in order that you might get sort of an idea of how many of these songs were sung, in a song such as this, quite often the men would take the first part and the women would answer in the refrain, "For His mercy endureth forever." And so, much as we think some of the psalms where the women have sort of an after part, these particular psalms were written, designed for this after-part effect. So, in order that we might get sort of the idea of it, how about the fellows reading together the first part and the women answering each time, "For His mercy endureth forever." And you'll get the idea of how these songs were actually sung, as this is actually a songbook of the Hebrew people. Okay, fellows?

"O give thanks unto the LORD; for he is good: for his mercy endureth for ever. O give thanks unto the God of gods: for his mercy endureth for ever. O give thanks to the Lord of lords: for his mercy endureth for ever. To him who alone doeth great wonders: for his mercy endureth for ever. To him that by wisdom made the heavens: for his mercy endureth for ever. To him that stretched out the earth above the waters: for his mercy endureth for ever. To him that made great lights: for his mercy endureth for ever: The sun to rule by day: for his mercy endureth for ever: The moon and stars to rule by night: for his mercy endureth for ever. To him that smote Egypt in their firstborn: for his mercy endureth for ever: And brought out Israel from among them: for his mercy endureth for ever: With a strong hand, and with a stretched out arm: for his mercy endureth for ever. To him which divided the Red sea into parts: for his mercy endureth for ever: And made Israel to pass through the midst of it: for his mercy endureth for ever: But overthrew Pharaoh and his host in the Red sea: for his mercy endureth for ever. To him which led his people through the wilderness: for his mercy endureth for ever. To him which smote great kings: for his mercy endureth for ever: And slew famous kings: for his mercy endureth for ever: Sihon king of the Amorites: for his mercy endureth for ever: And Og the king of Bashan: for his mercy endureth for ever: And gave their land for an heritage: for his mercy endureth for ever: Even an heritage unto Israel his servant: for his mercy endureth for ever. Who remembered us in our low estate: for his mercy endureth for ever: And hath redeemed us from our enemies: for his mercy endureth for ever. Who giveth food to all flesh: for his mercy endureth for ever. O give thanks unto the God of heaven: for his mercy endureth for ever ( Psalms 136:1-26 ).

Now the purpose of the psalm was to impress upon you a certain thought or idea. And I think you get the idea. By the time you've sung this through, you get the impression that God's mercy endureth forever. And in all situations, under all circumstances, God's mercy endureth forever. And it's something that comes across as you go through the psalm; it's something that's impressed then upon your heart. And that was the purpose, to impress truth upon the hearts of the people. "

Dr. Constable's Expository Notes

1. Invitation to thank God 136:1-3

Three times the psalmist called on the people to give thanks to God. The refrain here and throughout the psalm explains the reason for praising Him. The repetition of the refrain in each verse serves to cause the reader to applaud every divine act that the writer mentioned. [Note: J. F. J. van Rensburg, "History as Poetry: A Study of Psalms 136," OTWSA 29 (1986):86-87.]

Dr. Constable's Expository Notes

Psalms 136

This psalm is probably the last of the Great Hallel psalms (Psalms 120-136), though a few Jewish scholars viewed it as the only Great Hallel psalm. [Note: See the discussion of this issue in the introduction to Psalms 135 above.] Many scholars believe that the Israelites sang this psalm at Passover when they celebrated the Exodus. Other hallel psalms are 113-118 and 146-150. This psalm is unique because it repeats the same refrain in each verse. The Israelites probably sang this song antiphonally, with the leaders singing the first part of each verse and the people responding with the refrain. The content and basic structure are similar to Psalms 135. With this song, the Israelites praised God for His great acts and His loyal love that endures forever.

Gill's Exposition of the Whole Bible

O give thanks unto the Lord, for he [is] good,.... In himself, and to all his creatures; and especially to his chosen people, who therefore should give thanks to him daily in the name of Christ, for all blessings temporal and spiritual, in faith and fervency, and in the sincerity of their souls, with their whole heart;

for his mercy [endureth] for ever; it is the same with his love, which is from everlasting to everlasting; and continues notwithstanding the sins of his people, the hidings of his face from them, and his chastisements of them; the covenant which is founded on mercy, and all the blessings of it, which are the sure mercies of David, last for ever; and hence the vessels of mercy shall certainly be saved, and not lost; see Psalms 106:1.

Henry's Complete Commentary on the Bible

      1 O give thanks unto the LORD; for he is good: for his mercy endureth for ever.   2 O give thanks unto the God of gods: for his mercy endureth for ever.   3 O give thanks to the Lord of lords: for his mercy endureth for ever.   4 To him who alone doeth great wonders: for his mercy endureth for ever.   5 To him that by wisdom made the heavens: for his mercy endureth for ever.   6 To him that stretched out the earth above the waters: for his mercy endureth for ever.   7 To him that made great lights: for his mercy endureth for ever:   8 The sun to rule by day: for his mercy endureth for ever:   9 The moon and stars to rule by night: for his mercy endureth for ever.

      The duty we are here again and again called to is to give thanks, to offer the sacrifice of praise continually, not the fruits of our ground or cattle, but the fruit of our lips, giving thanks to his name,Hebrews 13:15. We are never so earnestly called upon to pray and repent as to give thanks; for it is the will of God that we should abound most in the most pleasant exercises of religion, in that which is the work of heaven. Now here observe, 1. Whom we must give thanks to--to him that we receive all good from, to the Lord, Jehovah, Israel's God (Psalms 136:1; Psalms 136:1), the God of gods, the God whom angels adore, from whom magistrates derive their power, and by whom all pretended deities are and shall be conquered (Psalms 136:2; Psalms 136:2), to the Lord of lords, the Sovereign of all sovereigns, the stay and supporter of all supports; Psalms 136:3; Psalms 136:3. In all our adorations we must have an eye to God's excellency as transcendent, and to his power and dominion as incontestably and uncontrollably supreme. 2. What we must give thanks for, not as the Pharisee that made all his thanksgivings terminate in his own praise (God, I thank thee, that I am so and so), but directing them all to God's glory. (1.) We must give thanks to God for his goodness and mercy (Psalms 136:1; Psalms 136:1): Give thanks to the Lord, not only because he does good, but because he is good (all the streams must be traced up to the fountain), not only because he is merciful to us, but because his mercy endures for ever, and will be drawn out to those that shall come after us. We must give thanks to God, not only for that mercy which is now handed out to us here on earth, but for that which shall endure for ever in the glories and joys of heaven. (2.) We must give God thanks for the instances of his power and wisdom. In general (Psalms 136:4; Psalms 136:4), he along does great wonders. The contrivance is wonderful, the design being laid by infinite wisdom; the performance is wonderful, being put in execution by infinite power. He alone does marvellous things; none besides can do such things, and he does them without the assistance or advice of any other. More particularly, [1.] He made the heavens, and stretched them out, and in them we not only see his wisdom and power, but we taste his mercy in their benign influences; as long as the heavens endure the mercy of God endures in them, Psalms 136:5; Psalms 136:5. [2.] He raised the earth out of the waters when he caused the dry land to appear, that it might be fit to be a habitation for man, and therein also his mercy to man still endures (Psalms 136:6; Psalms 136:6); for the earth hath he given to the children of men, and all its products. [3.] Having made both heaven and earth, he settled a correspondence between them, notwithstanding their distance, by making the sun, moon, and stars, which he placed in the firmament of heaven, to shed their light and influences upon this earth, Psalms 136:7-9; Psalms 136:7-9. These are called the great lights because they appear so to us, for otherwise astronomers could tell us that the moon is less than many of the stars, but, being nearer to the earth, it seems much greater. They are said to rule, not only because they govern the seasons of the year, but because they are useful to the world, and benefactors are the best rulers, Luke 22:25. But the empire is divided, one rules by day, the other by night (at least, the stars), and yet all are subject to God's direction and disposal. Those rulers, therefore, which the Gentiles idolized, are the world's servants and God's subjects. Sun, stand thou still, and thou moon.