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Commentary on Psalms 136 verses 1–9
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, Heb 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 (Psa 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 (Psa 136:2), to the Lord of lords, the Sovereign of all sovereigns, the stay and supporter of all supports; Psa 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 (Psa 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 (Psa 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, Psa 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 (Psa 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, Psa 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, Luk 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.
Then follows, "Give thanks to the God of gods, for His mercy endures for ever" [Psalm 136:2]. "Give thanks to the Lord of lords, for His mercy endures for ever" [Psalm 136:3]. We may well enquire, Who are these gods and lords, of whom He who is the true God is God and Lord? And we find written in another Psalm, that even men are called gods. The Lord even takes note of this testimony in the Gospel, saying, "Is it not written in your Law, I have said, You are gods?" [John 10:34] ...It is not therefore because they are all good, but because "the word of God came to them," that they were called gods. For were it because they are all good, He would not thus distinguish between them. He says, "He judges between the gods." Then follows, "How long do ye judge iniquity!" and the rest, which He says certainly not to all, but to some, because He says it in distinguishing, and yet He distinguishes between the gods.
And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, “The God of gods, the Lord hath spoken;” and again, “Confess to the God of gods;” and again, “He is a great King above all gods.” And where it is said, “He is to be feared above all gods,” the reason is forthwith added, for it follows, “for all the gods of the nations are idols, but the Lord made the heavens.” He said, “above all gods,” but added, “of the nations;” that is to say, above all those whom the nations count gods, in other words, demons. By them he is to be feared with that terror in which they cried to the Lord, “Hast Thou come to destroy us?” But where it is said, “the God of gods,” it cannot be understood as the god of the demons; and far be it from us to say that “great King above all gods” means “great King above all demons.”
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SUMMARY
Psalm 136:2 issues a profound call to worship, directing all praise and gratitude to the "God of gods." This verse, part of a unique liturgical psalm characterized by its insistent refrain, powerfully declares the unparalleled supremacy and absolute authority of Yahweh. It grounds this call to thanksgiving in the foundational truth that His steadfast, covenantal mercy endures eternally, providing the unchanging basis for all His mighty acts and our response.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 136:2, and indeed the entire psalm, is rich in literary devices that enhance its impact and meaning. The most prominent is Antiphony, the responsive structure where the congregation would likely respond to each declaration with the refrain "for his mercy endureth for ever." This creates a dynamic, participatory worship experience, reinforcing the central truth through communal affirmation. The phrase "God of gods" is a powerful Superlative, a Hebrew idiom (similar to "King of kings" or "Lord of lords") that expresses the highest possible degree of a quality. It unequivocally asserts Yahweh's absolute supremacy over all other beings or powers. Furthermore, the constant Repetition of the refrain throughout the psalm serves not only as a mnemonic device but also as a theological emphasis, driving home the central, unchanging truth of God's eternal chesed and solidifying it as the primary reason for worship and thanksgiving.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 136:2 profoundly establishes the twin pillars of God's absolute sovereignty and His enduring, covenantal mercy as the bedrock of all true worship. By proclaiming Yahweh as the "God of gods," the psalm asserts His unique, incomparable authority over all creation and every other power, whether human or spiritual. This truth inspires awe and trust, reminding us that no circumstance or challenge lies outside His ultimate control. Simultaneously, the declaration that His mercy "endureth for ever" reveals the unchanging nature of His steadfast love (chesed), which undergirds all His mighty acts of creation, deliverance, and provision. It is this eternal, faithful love that provides the ultimate reason for thanksgiving, transforming our worship from a mere duty into a joyful response to His unfailing character.
REFLECTION AND APPLICATION
Recognizing God as the "God of gods" and understanding that His mercy endures forever profoundly reshapes our perspective on life, challenges, and our relationship with Him. In a world often filled with competing loyalties, anxieties, and the allure of lesser "gods" (whether money, power, or self), this verse calls us back to the singular, supreme reality of Yahweh's reign. It invites us to release our fears and anxieties, knowing that no problem is too great for the One who reigns supreme over all. His eternal mercy assures us that His love is not conditional or fleeting but a steadfast, covenantal commitment that provides an unshakable foundation for our hope and security. This truth should cultivate a continuous attitude of thanksgiving, transforming our daily lives into acts of worship as we acknowledge His constant faithfulness, even in the midst of trials. It encourages us to live with profound trust, knowing that His unchanging chesed is the ultimate guarantee of our well-being, both now and for eternity.
Questions for Reflection
FAQ
What does "God of gods" mean in this verse?
Answer: The phrase "God of gods" (Hebrew: ʼĕlôhîym haʼĕlôhîym) is a superlative expression, similar to "King of kings" or "Lord of lords." It means that Yahweh, the God of Israel, is the supreme, ultimate, and incomparable God above all other beings or entities that might be called "gods" by humans or in other cultures. In the polytheistic ancient Near East, this was a powerful declaration of exclusive monotheism, asserting Yahweh's absolute sovereignty and unique deity over all rival deities and powers. It emphasizes His unmatched authority and majesty, reinforcing that there is no one like Him, as affirmed in Isaiah 45:5.
Why is the phrase "for his mercy endureth for ever" repeated so many times in Psalm 136?
Answer: The consistent repetition of "for his mercy endureth for ever" (Hebrew: ki le'olam chasdo) serves several crucial purposes. Theologically, it underscores that God's steadfast, covenantal love (chesed) is the unchanging, eternal foundation for all His actions, whether in creation, deliverance, or provision. It's the ultimate reason for His goodness and faithfulness. Liturgically, it facilitated an antiphonal worship style, allowing the congregation to participate actively and internalize this core truth. Pedagogically, the repetition aids memory and emphasizes the central message, ensuring that the enduring nature of God's mercy is deeply impressed upon the hearts of the worshippers. It's a powerful affirmation that God's love is not fleeting but constant and reliable, as also highlighted in Psalm 118:1.
CHRIST-CENTERED FULFILLMENT
Psalm 136:2, with its declaration of the "God of gods" whose mercy "endureth for ever," finds its ultimate and most profound fulfillment in Jesus Christ. He is the express image of the invisible God, the One through whom all things were created and in whom all things hold together, truly the God who is above all gods. The eternal chesed of God, His steadfast and covenantal love, is perfectly embodied and supremely demonstrated in the person and work of Christ. His incarnation is the ultimate act of divine mercy, bringing God's unmerited favor directly to humanity. The cross, in particular, stands as the eternal testament to God's enduring mercy, where the Lamb of God took away the sin of the world, providing a redemption that is "for ever." Through Christ's atoning sacrifice, God's covenantal love is not merely declared but actively secured for all who believe, establishing a New Covenant sealed by His blood, a covenant of grace that will never pass away. Thus, our thanksgiving today is not just for God's past acts, but for the living reality of His eternal mercy revealed and secured in our Lord Jesus Christ, the same yesterday, today, and forever.