Psalms 136:1–26

This psalm is Israel's response to the call to praise in the psalm before it. The first half of each verse gives the theme of praise. The second half gives the refrain of praise: "For His loving-kindness endures for ever." Every stage of Israel's history is retold to show one thing: through all their ups and downs, the loving-kindness of the Lord had lasted.

This Psalm opens with what we may call the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song that proclaims "His mercy endures for ever" is surely a song for eternity.

What matters first is who He is; that always comes before what He has done. He is good, unlike all others, for "no one does good, not even one" (Rom. 3:12). Goodness is God's very nature, so everything He does is good — even when it means dreadful judgment for the ungodly. "His mercy endures forever." Every verse of this psalm repeats it, for this is a fact that needs to be learned well, and it will be learned in the millennium.

It is beautiful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. In verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders… Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next He is Redeemer (vv. 10-15)… The One who had brought them out had also brought them in, for His mercy endures for ever.

Notice that Psalm 136 is about "mercy," and Psalm 135 about "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. Now the very same things are celebrated as making His mercy known. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and sureness — they honour Him and bless His people.

Why, we may ask, are these comforting words repeated as many as 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful. And the history of Israel is mainly in view in this Psalm. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed came to them on the ground of God's mercy instead.

Psalm 136 says of God twenty-six times that "His mercy endures for ever." They now acknowledged this about themselves, as those who stood for Israel. It was their confession that no merit on their side had led to the revival they shared in. It was all on the ground of God's mercy.

From first to last, and all through the time in between, it is and will be nothing but mercy. That holds in creation… in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ — both now and when we are for ever with the Lord. So we may take up Israel's song.

This is a historical Psalm of praise, as His grateful people Israel think of all He has done. Twenty-six times we read, "His mercy endures forever." The Psalm begins with a threefold call to give thanks: to the Lord, to the God of gods, and to the Lord of lords. So the three-in-one God is adored.

The opening verses present the goodness of Jehovah, the unchangeable God, the One who is supreme above all that rule in the heavens, or that exercise dominion on earth — the God of gods and the Lord of lords.

The second verse speaks of Him as "the God of gods." However great others may appear to be, He is infinitely greater than they are. He also bears the name "the Lord of lords." Whatever authority others may have, His authority is infinitely higher than theirs.

Whatever people may call "gods," all of them are completely under the one living God. Whoever may be "lords," with authority in some small area, they are themselves under the supreme authority of the one Lord of the universe. Scripture uses a similar expression of the Lord Jesus in Revelation 19:16: "King of kings and Lord of lords."

This Psalm opens with what could be called the refrain of Israel's national song, sung at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song that proclaims "His mercy endures for ever" is surely a song for eternity. It is beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. So in verses 2–4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. It flows from what God is in His absolute supremacy and in His almighty power.

Creation, redemption, judgment on their enemies, mercy to themselves — the same seal marks all His work: Jehovah's loving-kindness has been working in it. And indeed in all His acts, all that He is must act. If He is good, as God is, He must be good in everything He does.

This Psalm ties its key word, mercy, to compassion on one side and to needs waiting to be met on the other. Divine compassion meets human need. In the New Testament we find Divine mercy giving its favours far beyond human needs. But when we understand the mercy this Psalm speaks of, it leads to an outflow of thanksgiving.

In the second year after their return, they laid the foundations of the house, and there was joyful praise and thanksgiving to God. Psalm 136 says of God twenty-six times, "His mercy endures for ever," and they now acknowledged this about themselves as representing Israel. It was the confession that no merit on their side had led to the revival in which they had part. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, with no merit on our side. Let us never forget this.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and self-satisfied. They accept the wonderful mercies of God without thanking Him.

This psalm opens with what we may call the refrain of Israel's national song. And the song that proclaims "His mercy endures for ever" is surely a song for eternity. It is wonderful to see how the psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. In verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, what God is in His absolute supremacy and in His almighty power.

The psalm begins with a threefold call to give thanks to the Lord, the God of gods, and the Lord of lords. In this way the triune God is adored. This psalm was without doubt used in the temple worship. The Jews in their ritual call it "the great Hallel." It will most likely be used again in the future, when Israel sings the praises of His name in the new temple.

The second verse speaks of Him as "the God of gods." That is, no matter how great others may appear to be, He is infinitely greater than they are. He is also named "the Lord of lords." Whatever authority others may have, His authority is infinitely higher than theirs.

The proud king of the west and the arrogant ruler of the east each have their Master. Christ is "higher than the kings of the earth." The kingdoms of the world are His by right and title, and before Him all must bow. He is "Lord of lords and King of kings." Lord of all who exercise authority, and King of all who reign.

Notice that Psalm 136 is "mercy," and Psalm 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. Now the psalm celebrates those very same things as making His mercy known. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful.

Twenty-six times Psalm 136 says of God, "His mercy endures for ever." They now acknowledged this about themselves, as those representing Israel. It was their confession that no merit on their side had led to the revival they had a part in. It rested wholly on God's mercy. In the sad history of the Christian world, every revival God has granted has rested on His mercy, with no merit on our side. Let us never forget this.

From first to last, and all through the time between, it is nothing but mercy. It is mercy in creation — and we can go back further still, to God's purposes of grace in Christ before the foundation of the world. It is mercy in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ. Whether now, or when we are for ever with the Lord, it is and will be nothing but mercy.

This Psalm opens with what we may call the refrain of Israel's national song — at least from the time of Solomon's temple (see 2 Chronicles 5:13). The song proclaims that "His mercy endures for ever," and that is surely a song for eternity. It is beautiful to notice how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. It flows from what God is in His absolute supremacy and in His almighty power.

He alone does great wonders (v. 4), causing the wondering adoration of every honest human being. In wisdom He has made the heavens (v. 5). They hold a host of planets and stars that man has found impossible to number. Yet all are in constant movement, keeping an order that is astonishing… Such miraculous power can have no source but the living God.

Then the psalmist speaks of Him in His works of wisdom, the One who alone does great wonders. His creative work — as given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days. The second speaks of the firmament of the heavens, and so the separation of the waters from the waters. The third, of the bringing up of the dry land from under the waters, which formed man's home for him. The fourth, of the lights. By the changing seasons they bring about, they shape all the activities of his practical life.

Creation, redemption, judgment on their enemies, mercy to themselves — all His work carries the same seal: Jehovah's loving-kindness has been working in it. And indeed in all His acts all that He is must act: if He is good, as God is, He must be good in everything He does.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel chiefly in view. They were a people under the law. They forgot that the law only brought condemnation on them. Everything good they enjoyed came to them instead on the ground of God's mercy.

Psalm 136 states of God twenty-six times that "His mercy endures for ever." They now owned this for themselves, as representing Israel. It was the confession that no merit on their side had led to the revival they had a part in. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, without merit on our side. Let us never forget this.

This Psalm opens with what could be called the refrain of Israel's national song, at least from the time of Solomon's temple (see 2 Chr. 5:13). The song that declares "His steadfast love endures forever" is surely a song for eternity. It is very beautiful to see how the Psalmist links the Lord's mercy to the whole of Israel's relationships and history. In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, it flows from what God is in His absolute supremacy and in His almighty power. From verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy.

Then the psalm speaks of Him in His works of wisdom, the One who alone does great wonders. His creative work, as given in the second, third, and fourth verses, clearly matches the second, third, and fourth of the six days. The second speaks of the firmament of the heavens, and so the separation of the waters from the waters.

In wisdom He has made the heavens (v. 5). They hold a host of planets and stars that man has found impossible to number. Yet all are in constant movement, keeping an order that is astonishing. This too shows His loving-kindness, however faintly we may see it.

"The Lord by wisdom founded the earth; by understanding He established the heavens" (Proverbs 3:19). Since wisdom is personified in Christ, this verse emphasises His creative power. So the earth, the heavens, the waters in the depths and the waters above are all under His perfect control (Proverbs 3:20).

How surpassing is God's wisdom. How richly this is shown in the wonderful arrangement of creation. Still more is it seen in the wonderful plan of redemption, where Christ is made to us "Wisdom."

Then, moving on from these miraculous interventions of God, the psalmist sees in creation the ever-present witness of God's mercy to man. The day and the night, the moon and the sun, the land and water, summer and winter, are a perpetual witness that God is not forgetful of His creatures.

"He remembered us in our low estate." Then indeed praise really comes out from a humble spirit... And a mind taught this way counts them off one by one with joy. It sees power, wisdom, skill, and grand rule in the things He formed, each in its proper order.

His creative work — as given in the second, third, and fourth verses — matches the second, third, and fourth of the six days. The second speaks of the expanse of the heavens, and so the separation of the waters from the waters. The third, of the bringing up of the dry land from under the waters, by which man's home was formed for him. The fourth speaks of the lights. Through the changing seasons they cause, they govern all the activities of his daily life.

Then also He "spread out the earth above the waters" (v. 6). The surface of the earth is said to be over 75% water. At one time the waters covered the earth entirely. Then God spoke: "Let the waters under the heavens be gathered together into one place, and let the dry land appear" (Gen. 1:9). Such miraculous power can have no source but the living God.

Here the psalm dwells on each separate act of God. It holds up each one before Israel as a token of the Lord's mercy to themselves. This mercy reaches far back, to the beginning of all time (verse 5)... The believer knows well that mercy is the very basis of creation. His joy is to remember that by Jesus and for Him all things were made.

This psalm goes over the same ground as the psalm before it, but in short sentences. Each sentence adds the celebration of the Lord's loving-kindness in what it speaks of. Whether it is creation or redemption, judgment on their enemies or mercy to themselves, all His work carries the same seal: the Lord's loving-kindness has been working in it. And in all His acts, everything He is must act. If He is good, as God is, He must be good in everything He does.

Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next comes God as Redeemer (vv. 10-15). Take the judgment on Egypt, which brought Israel out with a strong hand and an outstretched arm. Take the overthrow of Pharaoh and his army in the Red Sea. In each, it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

So from first to last, and through the whole stretch in between, it is and will be nothing but mercy. That is true of creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. It is true of our redemption, our guidance through the wilderness, our deliverance from our enemies, and our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

Now Psalm 136 contains far more repetition than any other portion of God's holy Word. It has 26 verses, and each one ends with the words, "His mercy endures for ever." With that comes a call, repeated several times, to "give thanks to the Lord." No one will need to stir up the saints in glory to give their thanks... But it is different here on earth. We do well to keep in mind the calls of this beautiful Psalm, for the repetition that marks it is far from being needless.

His creative work — as given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days... The fourth speaks of the lights, which shape all the activities of man's practical life by the changing seasons they bring about. But the psalmist cannot pass over this so briefly; he must expand it in the two verses that follow. The sun, as ruler in the day, is the physical governor of man's earth, and so of man. Among material things it is the fullest representative of that goodness of God which wakes up all Nature in response, to serve him. The moon, on the other hand, is only a delegate of the sun. It can reflect the sun's rays only imperfectly, just enough to limit the darkness. All this has plenty of teaching for us, and should help to make Nature what God would have it be for us — a great open lesson-book.

Whether it is creation or redemption, judgment on their enemies or mercy to themselves, God sets the same seal on all His work: His loving-kindness has been working in it. And indeed in all His acts all that He is must act: if He is good, as God is, He must be good in everything He does.

Notice that Psalm 136 is "mercy," and Psalm 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. And now the very same things are celebrated as publishing His mercy. The same ways and works of the Lord publish both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and they bless His people.

The sun, moon, and stars are symbols of ruling authorities: the sun supreme, the moon holding borrowed authority, and the stars lesser authorities. This symbolic meaning comes from the real jobs God gave the heavenly lights. In Genesis we read, "And God made the two great lights — the greater light to rule the day and the lesser light to rule the night — and the stars" (chapter 1:16). And in Psalm 136 it says, "To Him who made the great lights... the sun to rule over the day... the moon and stars to rule over the night" (verses 7-9).

It is beautiful to see how the psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is what God is in His absolute supremacy and in His almighty power. From verses 5-9 God as Creator is celebrated, and for His mercy. Next it is as Redeemer (verses 10-15).

The psalm mentions God's wisdom in creation, in the heavens and the earth, and in making the sun to rule the day and the moon by night. God gave Noah this assurance: "While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease" (Genesis 8:22). If this promise were not kept, how devastating it would be!

It is beautiful to notice how the psalmist connects the mercy of the Lord with the whole of Israel's relationships and history. In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, and the doer of great wonders. That is, what God is in His absolute supremacy and in His almighty power. From verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy. Next it is as Redeemer (vv. 10-15).

His creative work — given in the second, third, and fourth verses — clearly matches the second, third, and fourth of the six days… The fourth speaks of the lights in the sky. They govern all the activities of man's practical life by the changing seasons they bring about. But the psalmist cannot pass over this so briefly; he must expand it in the two following verses. In the fifth place, the sun rules the day. It is really the physical governor of man's earth, and so of man. Among material things it is the fullest picture of that goodness of God which wakes up all nature in response, to serve him. The moon is only a kind of delegate of the sun. It can reflect his rays only imperfectly, and so limit the darkness.

The psalmist sees in creation the ever-present witness of God's mercy to man. The day and the night, the moon and the sun, the land and water, summer and winter are a perpetual witness. They show that God does not forget His creatures.

Scripture is plain that the sun, moon, and stars stand for ruling authorities: the sun supreme, the moon derived from it, and the stars lower authorities. This symbolic meaning comes from the real duties given to the heavenly lights. In Genesis we read, "And God made the two great lights — the greater light to rule the day and the lesser light to rule the night — and the stars" (chapter 1:16). And in Psalm 136 it says, "To Him who made the great lights … the sun to rule over the day … the moon and stars to rule over the night" (vv. 7-9).

The last mark to name — the chief one in fact, but kept for last — is RULE. We read that the natural sun was created to rule the day. And the Sun of righteousness will rule the day that is coming, when His kingdom is brought in and shown openly.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful.

Notice that Psalm 136 is "mercy," and in 135 it is "glory." The creation of the heavens and God's dealings with the Amorites have all declared God's name, or glory. And now the psalm celebrates those very same things as making known His mercy. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

The verses that follow present the wonders of God, as well as His infinite wisdom in creation according to the order of the second, third, and fourth day's work as presented in Genesis 1.

Having finished the work of the third day, God then set great lights in their place on the fourth day: the sun to rule by day (v. 8) and the moon to rule by night (v. 9). Of course, if man had held the place of deciding what should be done, works such as God has done would never have entered his mind.

A star, or stars, as we can see from Revelation 12:1-4, will mean subordinate authority. And we read plainly in Psalm 136, "the moon and stars to rule over the night" (v. 9). Compare this passage with Genesis 1:16, and it is clear: the sun stands for supreme authority, the moon for derived authority, and the stars for subordinate authority.

The day and the night are both His; and the night uncovers a sky full of stars, which even the glory of the day hides. So it has been for us spiritually, as we know. The very loss of Eden's glory has only opened the way for a display of many-sided glory. And for us all, the night of sorrow has revealed the lights with which God has lit it.

In contrast with Psalm 135, we notice that this psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, and God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now the very same things are celebrated as publishing His mercy, and they draw out thanksgiving (136). The same ways and works of the Lord publish both His name and His mercy, His glory and His grace. Praise first opens the lips of His saints (135), and then thanksgiving (136).

There is mention of God's wisdom in creation, in the heavens and the earth; in making the sun to rule the day, and the moon by night. To Noah was given the assurance, "While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease" (Genesis 8:22). If this promise were not kept, how devastating it would be!

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that people are easy-going and complacent. They accept the wonderful mercies of God without being thankful. And further, the history of Israel is mainly in view in this psalm. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed reached them on the ground of God's mercy.

It was heard at Jerusalem in the days of Solomon (2 Chronicles 5), for those days were a picture of the days of glory. And it was heard before, when David brought in the ark to its place (1 Chronicles 16). And it was heard again as the returned captives were laying the foundation of the second temple (Ezra 3). It will be raised in still greater joy when Israel learns "the songs of Zion," in the days of the kingdom.

Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next He is celebrated as Redeemer (vv. 10-15). It may be judgment on Egypt. It may be Israel brought out with a strong hand and an outstretched arm. It may be Pharaoh and his army overthrown in the Red Sea. In each case it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

The first half of each verse gives the theme of praise. The second half gives the refrain of praise: "for his steadfast love endures forever." The psalm retells every stage of Israel's history to show one thing. Through all their ups and downs, the steadfast love of the Lord had endured.

God made Egypt learn what it means to be under His unsparing judgment. He "struck down the firstborn of Egypt" (Ps. 136:10). The firstborn was the chief of their strength, all that man would glory in, the fulfilment of his hopes and desires… Egypt pictures the world in its opposition to God, and Pharaoh its god and prince, whose spirit drives those he rules — a rule he seized, and never held by right. So it is of the greatest importance that God's children realise this: all that man glories in lies under the judgment of God. Death is on everything here. All is shut up under death.

We have seen God's great works of power in creation. Now we come to His works of grace toward His people, and these belong to redemption. To redeem Israel, He first struck their enemies by the death of the firstborn in that country (v. 10). This too was plainly a divine work. So was bringing the great host of Israelites out of their slavery (v. 11), with a hand and arm infinitely stronger than any human hand.

Then the psalmist retells God's amazing mercy to Israel, when they were only slaves in Egypt. He delivered them from their misery, and He killed the firstborn of the Egyptians. No gentler blow would have broken the stubborn will of Pharaoh. In themselves the people of Israel had no defence, yet with a strong hand He brought them out. He overthrew Pharaoh and his armies in the Red Sea.

The question raised by sin had to be met in a way that glorified God and upheld the holiness of His nature. It had to display His righteousness as He showed mercy to the children of Israel, while He stretched out His hand in judgment on the firstborn of the Egyptians. The sprinkled blood of the Passover lamb is the blessed answer to every question sin has raised.

A solemn truth: there must be death. Death fell on Israel's lamb, their substitute. But death fell on Egypt's firstborn. In the same way, death and judgment have fallen on my reader's Substitute, the Lamb of God. Otherwise death and eternal wrath must be your portion for ever.

Psalm 136 says twenty-six times that God's mercy endures for ever, and they now owned this for themselves, as those who stood for Israel. It was the confession that no merit on their side had led to the revival they shared in. It was all on the ground of God's mercy. Every revival God has granted in the sad history of Christendom has rested on the mercy of God, without merit on our side. Let us never forget this.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel mainly in view. They were a people under the law. They forgot that the law only brought condemnation on them, while all the good things they enjoyed came to them on the ground of God's mercy.

Verses 5-9 celebrate God as Creator, and His mercy. Next comes God as Redeemer (vv. 10-15). It may be judgment on Egypt, or bringing Israel out with a strong hand and an outstretched arm, or the overthrow of Pharaoh and his army in the Red Sea. In each case, the thought of His enduring mercy fills the hearts of His people and produces their song. So it is at every later stage of their history… and in verses 21, 22, He is the One who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

First, God brought them out of Egypt by His power… God brought His people through the Red Sea, and it delivered them from Egypt for ever. That sea was a picture of the death and resurrection of Christ. In it He met the whole force of death and judgment, and the power of the enemy as well, on His people's behalf. So there is no mention of redemption until they are on the other side of the sea of death and judgment, where they also saw their enemies dead on the shores.

Here we see the striking of Egypt's firstborn and the deliverance of Israel. We see the passage through the Red Sea and the utter destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must add to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways. We may bow our heads in holy worship before judgments we cannot search out, and rest in the calm assurance that all God's ways are right.

Did God abandon His people because they were in this terrible condition? No, He did not. With mighty power He brought His people out of Egypt. He delivered them from the cruel hand of Pharaoh. He separated them from the people and the idols of Egypt. They were to be the chosen people of Jehovah, according to His promises to Abraham, Isaac, and Jacob. Afterwards He could say to them, "You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself." (Exodus 19:4)

It is very beautiful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history. So in verses 2-4 it flows from what God is as the God of gods, the Lord of lords, and as the doer of great wonders... In verses 5-9 the psalm celebrates God as Creator, and celebrates His mercy. Next it is as Redeemer (vv. 10-15). It may be judgment on Egypt, bringing Israel out with a strong hand and a stretched-out arm. It may be the overthrow of Pharaoh and his army in the Red Sea. Either way, the thought of His enduring mercy fills the hearts of His people and produces their song.

The arm is the part of the body that can lift burdens and defend the person. It stands for the power and strength of God on behalf of His saints (Ex. 15:16; Ps. 77:15; Isa. 51:9; Isa. 53:1). The arm of Jehovah is often spoken of in the Old Testament. It redeemed, Ex. 6:6; gathers His own, Isa. 40:11; and rules for Him, Isa. 40:10, as in the kingdom. It is a holy arm, Isa. 52:10; Ps. 98:1; and it is a glorious arm, Isa. 63:12.

To redeem Israel, He first struck their enemies by the death of the firstborn in that country (v. 10). This was plainly a divine work. So was bringing the great crowd of Israelites out of their slavery (v. 11), with a hand and arm infinitely stronger than human.

The first part of redemption was the payment of the ransom; and that, as we have seen, was done by the blood of Christ. But Israel was not redeemed — though perfectly safe under the shelter of the blood — as long as they were in Egypt. The second part, the completion of their redemption, came when God brought them out of the land of Egypt through the Red Sea with a high hand and an outstretched arm. There He destroyed Pharaoh and all his army in its mighty waters. The shed blood had satisfied God as Judge. Now He can act for His people as their Deliverer, and so He brings them out of Egypt in power. Then they could sing — they could not while in Egypt.

Here we see the striking down of Egypt's firstborn and the rescue of Israel. We see the crossing of the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must lead to the glory of God. It is our privilege to declare God right in all His ways, to bow our heads in holy worship before judgments we cannot search out, and to rest in the calm assurance that all God's ways are right.

No gentler blow would have broken the stubborn will of Pharaoh. The children of Israel had no defence of their own. With a strong hand He brought them out, and overthrew Pharaoh and his armies in the Red Sea.

The word for shoulder is also translated, depending on the context, as 'arm' or 'leg'. Used in the figurative sense, it speaks of 'strength'... Here and also in other passages, for example Exodus 6:6, 'with a stretched out arm', it is clearly used in connection with strength. So the Nazarite can remember that his Lord has borne all the responsibility and accomplished the work in His own strength (compare 'by himself', Heb. 1:3).

In verses 2-4 it flows from what God is: the God of gods, the Lord of lords, the doer of great wonders. That is, it flows from what God is in His absolute supremacy and in His almighty power. Verses 5-9 celebrate God as Creator, and praise Him for His mercy. Next He is praised as Redeemer (vv. 10-15). It may be judgment on Egypt. It may be Israel brought out with a strong hand and an outstretched arm. It may be the overthrow of Pharaoh and his host in the Red Sea. In each case it is the thought of His enduring mercy that fills the hearts of His people and produces their song.

It still takes up the almighty sovereignty of God, Jehovah, and takes up the same elements of power, but adds Israel's sense of mercy. That mercy has endured for ever, and this is what enables them to take up this very praise now. "He remembered us in our low estate." Then praise truly comes out of a humble spirit.

God gives the finest displays of His character and His actions when His people are in the greatest straits and difficulties. For this reason He often leads them into a trying position, so that He may show Himself more clearly. He could have led Israel through the Red Sea, far beyond the reach of Pharaoh's hosts, before Pharaoh had even started out from Egypt. But that would not have glorified His own name so fully. Nor would it have so completely put to shame the enemy, over whom He intended to "get glory."

Israel came up to the Red Sea trembling. Pharaoh, the prince of the world, pressed them. They were shut in, with death and judgment, or destruction, in front of them. God acts for them, and death and judgment become deliverance. This is because Christ undergoes death and judgment. He secures us and lets us get out free on the other side.

There you have our Red Sea. The death and resurrection of the Lord Jesus was necessary to complete the deliverance which God pledged the blood of the lamb to perform. Putting the people through the Red Sea answers to it, as the picture of it in the Old Testament.

Look at what is here: the striking of Egypt's firstborn and the deliverance of Israel, the passage through the Red Sea and the utter destruction of Pharaoh's host, the slaughter of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All of it must add to the glory of God. It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgments we cannot search out. We rest in the calm assurance that all God's ways are right. We do not understand them all; that would be impossible. The finite cannot grasp the infinite.

It is wonderful to see how the Psalmist ties the mercy of the Lord to the whole of Israel's history and relationships. So in verses 2-4 that mercy flows from what God is: the God of gods, the Lord of lords, the doer of great wonders. That is, what God is in His complete supremacy and in His almighty power. Verses 5-9 celebrate God as Creator, and praise Him for His mercy. Next it is as Redeemer (vv. 10-15). Whether it is judgment on Egypt, or bringing Israel out with a strong hand and an outstretched arm, or the overthrow of Pharaoh and his army in the Red Sea, the thought of His enduring mercy fills the hearts of His people and produces their song.

The dividing of the Red Sea was certainly a mighty work, and the Egyptians failed to recognise it. Israel passed through the middle of the sea (v. 14), while Pharaoh and his armies drowned (v. 15). They had fooled themselves into thinking that, since Israel could pass through unharmed, they could too!

In one sense the Red Sea had closed the whole story, if you look at it on its own as far as Egypt is concerned. In another sense it begins the life. But it closed the story by redemption and judgment, for the Egyptians were judged. The death that was salvation to Israel was judgment to the Egyptians.

Now there was the greatest possible difference between poor Israel, who had God on their side, and the Egyptians. Humanly speaking, the Egyptians had far more chance of getting through. Yet they drove on in the carelessness and folly of their own power, until the power of death and judgment met them and stopped them. They were just like unconverted people who see Christians going to heaven and try to go too, but without the knowledge of the blood. To all such the very place of salvation will be the place of ruin.

In tracing the narrative in our chapter, we shall see that all is accomplished by the power of God. It is redemption by power. In Egypt it was redemption by blood. In Christ crucified, risen and ascended, we have both... We need more than the forgiveness of sins. We need to be brought to glory, and it is the work of Jesus to "bring many sons to glory." It took the power of God to bring those who had been sheltered by the blood right out of Egypt. It also took His power to rescue them from Pharaoh and the Egyptians, by bringing them through death and judgment onto completely new ground.

Psalm 136 says of God twenty-six times that "His mercy endures for ever," and they now acknowledged this for themselves, as those who stood for Israel. It was a confession that no merit on their side had brought about the revival they shared in. It was all on the ground of God's mercy... Let us never forget this.

While they were in Egypt there was no song. What were they doing? Sighing, crying, weeping, groaning — they were miserable slaves... But the moment they had gone through the Red Sea, by the path God had opened for them... they begin to sing. They sing a triumphant song to the Lord. And what is the song about? "The Lord... has become my salvation" (Ex. 15:2). It is what the Lord is, and what the Lord has done.

This psalm opens with what we may call the refrain of Israel's national song. The song that proclaims "His mercy endures for ever" is surely a song for eternity… Verses 5-9 celebrate God as Creator, and celebrate His mercy. Next it is as Redeemer (vv. 10-15). It may be judgment on Egypt, bringing Israel out with a strong hand and an outstretched arm. It may be the overthrow of Pharaoh and his host in the Red Sea. Either way, the thought of His enduring mercy fills the hearts of His people and produces their song.

We are not limited to the writings of Moses. The Psalms are just as much inspired by God. If the language is only general in Exodus, Psalm 136:15 is explicit, that Jehovah "overthrew Pharaoh and his host into the Red Sea."

Some of our learned unbelieving friends would like to believe that Pharaoh was not there in person. They try to persuade us to think so too. Psalm 136 clears away that fog of unbelief… It is all God, you see. I believe that proud king came to his end there. I love to think how fully God has overthrown Satan, because Pharaoh is a picture of Satan. God's thought is to bring His people out of this world.

Here we see the striking down of Egypt's firstborn and the deliverance of Israel. We see the passage through the Red Sea and the utter destruction of Pharaoh's host. We see the killing of the Canaanites and the giving of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must lead to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments. It is our privilege to justify God in all His ways. We bow our heads in holy worship before judgments we cannot trace out. We rest in the calm assurance that all God's ways are right.

At the Red Sea, God acts in power according to the purposes of His love. As a result the enemy, who was chasing the people hard, is destroyed beyond recovery… As a moral picture, the Red Sea is the death and resurrection of Jesus, and of His people in Him. God acted in it to bring them out of death, where He had brought them in Christ. So the enemy can no longer reach them… The blood shelters us from the judgment of God. His power then acts for us and frees us from the power of Satan, the prince of this world. The blood that kept us from God's judgment was the beginning. The power that raised us up with Christ set us free from the whole power of Satan who followed us, and from all his attacks and accusations.

Suppose Sennacherib's army had been millions instead of thousands. The angel of the Lord would have thought just as little of sweeping them all off the face of the earth in a moment. For when Jehovah decides to act for His people, and in answer to their prayers, He takes no account of anything or anyone. "He overthrew Pharaoh and his host in the Red Sea: for His mercy endures for ever."

In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then, in verses 21 and 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Verse 16 summarizes their wilderness journey. We know that manna came down from heaven, and water from the struck rock followed them. But this short verse does not mention these things. The Psalmist goes on to remind them how God led them into the land that became theirs. He overthrew great kings to place them there.

Compared with the psalm before it, this one gives us the Red Sea and the wilderness in full. But it does not go over the Jordan. It shows grace more than purpose.

That mercy had truly never stopped. It had preserved them through their rebellions. It had remembered them, as Deuteronomy had said, when they were at their lowest, and had redeemed them from the hand of their enemies… He led them with unceasing care when there was no way.

The wilderness was not God's purpose. His purpose was to bring them from Egypt into Canaan. But He brings us into the wilderness to learn God's ways and government, and to exercise our faith and hope… God has taken the believer up, and taken him out, and brought him to Himself. … The Christian cannot be in a difficulty that Christ is not enough for, nor on a long dark road where he cannot find Him enough.

From first to last, and all through the time in between, it is and will be nothing but mercy. Mercy in creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. Mercy in our redemption, in our guidance through the wilderness, and in our deliverance from our enemies. Mercy in our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

Verse 16 summarizes their wilderness journey. The Psalmist goes on to remind them how God led them into the land of their possession, overthrowing great kings to place them there. He had told Abraham that He would bring his descendants into the land when the sin of the Amorite nations was full. God kept that promise.

We now come to the land. The nations lose it because of their sin, and now they must hand Israel its inheritance. The six verses here clearly form three pairs. The first dwells on the power of those who had to yield. The second names the two Amorite kingdoms that stood in the way at the door of their inheritance. The third speaks of the inheritance itself, handed over to them. The wording is very brief.

Whether it is creation, or redemption, or judgment on their enemies, or mercy to themselves, one seal marks all His work: Jehovah's loving-kindness has been at work in it. And in everything He does, all that He is must act. If He is good, as God is, then He must be good in everything He does.

On Israel's part it was neither greed for land nor a love of destroying that brought this merciless destruction on Sihon and his people. The mercy was for the world, because it tore a deadly evil out of it. The charge against them is written elsewhere. God put the carrying out of His sentence into Israel's hand, and it was well suited to give them a sense of divine holiness that would not leave them.

Here we see the striking of Egypt's firstborn and the rescue of Israel. We see the passage through the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All of them alike showed the everlasting mercy of Jehovah… It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgements we cannot search out, and rest in the calm assurance that all God's ways are right. We do not understand them all. That would be impossible. The finite cannot grasp the infinite.

"He remembered us in our low estate." That is when praise truly comes out of a humble spirit. They know mercy now, and know it as unchanging favour in personal blessing. That mercy grows even more glorious and lovely, because a love that flowed from itself, and did not arise from its object, joins the praises as the sinner's only basis for them all.

Why, we may ask, are these comforting words repeated as many as 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and comfortable in accepting the wonderful mercies of God without being thankful. And this Psalm has the history of Israel chiefly in view. They were a people under the law. They forgot that the law only brought condemnation on them, while all the good things they enjoyed came to them on the ground of God's mercy.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that did this. Apart from the power of God, they could have done nothing. In these verses, however, only the first kings they defeated are named, Sihon and Og (vv. 19-20), and God gave their land to Israel as an inheritance.

Here we see the striking down of Egypt's firstborn and the deliverance of Israel; the crossing of the Red Sea and the complete destruction of Pharaoh's army; the killing of the Canaanites and the giving of their lands to Israel. All of these alike showed the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. It must all turn to the glory of God.

It was neither greed for land nor a love of destroying that brought this complete destruction on Sihon and his people. The mercy was for the world, in rooting a poisonous evil out of it. The charge against them is given elsewhere. God put the carrying out of His sentence into Israel's hand, and it was well suited to impress them with a sense of divine holiness that would not leave them.

God is light, as well as love. The nations in and around Canaan were so riddled with terrible evils that they were a moral ulcer in the middle of the earth. God put up with them with much patience. To destroy them completely was mercy to others, as well as righteousness in God.

Compared with Psalm 135, this Psalm sees mercy where that one had seen glory. The same events — God's dealings with Egypt, with the Amorites, with Bashan and with the Canaanites — had declared God's name or glory and had drawn out praise (135); now the very same things are celebrated as making known His mercy, and they draw out thanksgiving (136)… The same ways and works of the Lord make known both His name and His mercy, His glory and His grace. Just as clearly and surely they honour Him and bless His people… For they look first at God's name or glory, as reflected in His works, and then at their own blessing or gain from those works.

"He remembered us in our low estate." Then praise truly comes out of a humble spirit. And mercy known now, known as unchanging favour in personal blessing, is more glorious and lovely still. For a love that flowed out of itself, and was not drawn out by its object, is added to the praises. That love is the sinner's only basis for them all.

He was king of the Amorites. After his own victory over the Moabites, the Israelites defeated and killed him and his army. His territory lay east of the Jordan, from the Arnon to the Jabbok, and the Israelites took it over. Two of the Psalms celebrate the victory.

It is beautiful to notice how the Psalmist ties the mercy of the Lord to the whole of Israel's relationships and history... Verses 5-9 praise God as Creator, and praise Him for His mercy. Next He is praised as Redeemer (vv. 10-15)... So verse 16 praises Him who led His people through the wilderness. Verses 17-20 praise Him who rescued them from their enemies along the way. Verses 21 and 22 praise Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Here we see the killing of Egypt's firstborn and the rescue of Israel. We see the passage through the Red Sea and the complete destruction of Pharaoh's army. We see the slaughter of the Canaanites and the giving of their lands to Israel. All of them alike showed the everlasting mercy of Jehovah... It is our privilege to justify God in all His ways. We bow our heads in holy worship before judgements we cannot search out. We rest in the calm assurance that all God's ways are right. We do not understand them all; this would be impossible. The finite cannot grasp the infinite.

Notice that Psalm 136 is "mercy," and 135 is "glory." The creation of the heavens and God's dealings with the Amorites have all declared His name, or glory. And now those very same things are sung as making known His mercy. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace, with equal clearness and certainty. They honour Him and bless His people.

What is emphasized here... is that God gave him into their hand. Even the stubbornness that refused to let Israel's army pass through came from Him, because the iniquity of the Amorites was now full... On Israel's side it was not greed for land, and not a love of destroying, that brought this merciless uprooting on Sihon and his people. The mercy was for the world, in rooting a poisonous evil out of it.

Next the psalm celebrates Israel's entrance into their land through the defeat of great nations and kings (v. 17). But it was not Israel's power that did this. Apart from the power of God, they could have done nothing. In these verses, though, it names only the kings defeated first, Sihon and Og (vv. 19-20), and their land given by God to Israel as an inheritance.

The victories over Sihon and Og should have been Israel's guarantee of this. Every human power that Satan uses to stop them reaching and possessing their inheritance would be swept away.

The kingdom of Og in Bashan was a powerful kingdom. The cities had high walls with gates and bars. Their number was sixty… King Og was a giant. He belonged to what was left of the giant tribe of Rephaim. Moses mentions his iron bed. There is nothing exaggerated about it… Moses must have mentioned the bed of the slain giant for a reason. He wanted to remind the people of the great victory the Lord had given them, and to fill them with confidence about taking the land. The Lord who overthrew Og would not fail them when they entered the land and met the enemies there.

We now come to the land. The nations there lose it because of their sin, and must yield Israel's inheritance to them. These six verses clearly fall into three pairs. The first pair dwells on the power of those who are forced to give way. The second names the two Amorite kingdoms that stood against Israel at the doorway of their inheritance. The third speaks of the inheritance itself, handed over to them.

Creation, redemption, judgment on their enemies, mercy to themselves — one seal is set on all His work. Jehovah's loving-kindness has been working in it. And in all His acts everything He is must act. If He is good, as God is, He must be good in everything He does.

"And when you came to this place, Sihon the king of Heshbon, and Og the king of Bashan" — formidable and much dreaded foes! — "came out against us to battle, and we struck them down." Had they been ten thousand times as great and as formidable, they would have proved to be like chaff before the God of the armies of Israel… There is this grand and all-important difference. Israel had the direct authority of God for what they did to Sihon and Og. The Spaniards could show no such authority for what they did to the poor ignorant natives of South America. This alters the case completely. Bringing in God and His authority is the one perfect answer to every question.

So verse 16 gives the praise to Him who led His people through the wilderness. Verses 17-20 praise Him who rescued them from their enemies along the road. Verses 21 and 22 praise Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Why, we may ask, are these comforting words repeated no less than 26 times? There must be a reason, and that an urgent one. The answer is that people are so easy-going and complacent. They accept the wonderful mercies of God without being thankful. And this Psalm has the history of Israel chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. All the good things they enjoyed reached them on the ground of God's mercy.

So it is at every later stage of their history. In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then in verses 21, 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

The Psalmist goes on to remind them how God led them into the land of their possession, overthrowing great kings to place them there. He had told Abraham that He would bring his descendants into the land when the sins of the Amorite nations reached their full measure. And He kept that promise.

Here we see what these events have in common. The striking of Egypt's firstborn and the deliverance of Israel; the passage through the Red Sea and the complete destruction of Pharaoh's army; the slaughter of the Canaanites and the giving of their lands to Israel — all alike illustrated the everlasting mercy of Jehovah. So it was; so it is; and so it shall be. All must add to the glory of God. Let us remember this, and throw away all our silly reasonings and ignorant arguments.

We now come to the land, in which the nations, dispossessed because of their sin, have now to yield their inheritance to Israel. The six verses here seem plainly to be three couplets. The first dwells on the power of those who had to yield. The second names the twin Amorite kingdoms that stood in their way at the threshold of their inheritance. The third speaks of the inheritance itself, handed over to them.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that accomplished this. Apart from the power of God, they could have accomplished nothing. In these verses, however, the psalm mentions only the kings defeated at the start, Sihon and Og (vv. 19-20), and the land that God gave as a heritage to Israel.

In contrast with the 135th, we notice that this Psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now this psalm celebrates the very same things as making His mercy known, and they draw out thanksgiving. (136) And so it is. The same ways and works of the Lord make known both His name and His mercy, His glory and His grace.

Then, after recounting God's ways on behalf of Israel in the distant past, we read of what has been true of them in the past and will be in the future (21, 22)... It is a free people living in the land of their possession who can sing the words of Psalm 135:12 and 136:21-22.

So from first to last, and all through the years between, it is and will be nothing but mercy. Mercy in creation... mercy in our redemption, our guidance through the wilderness, our deliverance from our enemies, and our coming into possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

It is beautiful to notice how the Psalmist connects the mercy of the Lord with the whole of Israel's relationships and history… in verse 16, the praise goes to Him who led His people through the wilderness; in verses 17-20, to Him who delivered them from their foes along the way; and then, in verses 21, 22, to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures for ever.

Next the psalm celebrates Israel's entrance into their land by the defeat of great nations and kings (v. 17). But it was not Israel's power that accomplished this. Apart from the power of God, they could have accomplished nothing. These verses, however, mention only the kings defeated first, Sihon and Og (vv. 19-20), and God gave their land as a heritage to Israel.

Jehovah stated this high purpose for Abraham's descendants plainly to Moses on Mount Sinai, when He said, "For it is to me that the people of Israel are servants. They are my servants whom I brought out of the land of Egypt" (Lev. 25:42, 55). Isaiah recalled the same national relationship in words Jehovah spoke through him: "But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend" (Isa. 41:8). So God made this chosen people His agents. They received and kept His holy words. They showed the nations how to worship the one and only God, and among those nations they were the seat of Jehovah's government on earth.

Why, we may ask, are these comforting words repeated no fewer than 26 times? There must be a reason, and an urgent one. The answer is that human beings are so easy-going and complacent in accepting the wonderful mercies of God without being thankful. And further, this Psalm has the history of Israel chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. But all the good things they enjoyed reached them on the ground of God's mercy.

Here we see God strike Egypt's firstborn and deliver Israel. We see Israel pass through the Red Sea and Pharaoh's army completely destroyed. We see the slaughter of the Canaanites and the gift of their lands to Israel. All alike illustrated the everlasting mercy of Jehovah. Thus it was; thus it is; and thus it shall be. All must add to the glory of God… It is our privilege to declare God right in all His ways. We bow our heads in holy worship before judgements we cannot search out, and we rest in the calm assurance that all God's ways are right.

Next we have this form of words: "His mercy endures for ever." It declares that Jehovah's mercy has stood firm despite all the faults, all the sins and all the unfaithfulness of Israel.

So from first to last, and all through the space between, it is and will be nothing but mercy. Mercy in creation — and we can go further back still, even to God's purposes of grace in Christ before the foundation of the world. Mercy in our redemption, in our guidance through the wilderness, in our deliverance from our enemies, and in our being put in possession of all that God has secured for us in Christ, whether now or when we are for ever with the Lord.

In verse 16, the praise goes to Him who led His people through the wilderness. In verses 17-20, it goes to Him who delivered them from their enemies along the way. Then, in verses 21, 22, it goes to Him who put them in possession of their land. The One who had brought them out had also brought them in, for His mercy endures forever. The next two verses (23, 24) sum up all the past. God had remembered His people in their low state (in Egypt), and had redeemed them from all their enemies.

We are told there is no word in the original for "estate," and that the Hebrew word shephel simply means lowness, or a low place. But shephel does mean low estate, as those who study words and languages would tell anyone who asked them... For about two thousand years it has been thought that the saints in that Psalm could give thanks for being remembered by God in their low estate.

(vv. 23-24) Finally, when His people, through their own folly, had fallen into a low state, the Lord remembers them and delivers them from all their enemies.

This is a strong reminder that any blessing for Israel depends entirely on the strength of God. He remembered Israel in their low estate, not because they had done anything to earn His favour. He rescued them from their enemies.

Psalm 136 takes up Israel's well-known chorus of praise, "for His mercy endures forever." The occasion of their praise proved that mercy does endure forever. That mercy had gone on without a break. It had preserved them through all their rebellions. It had remembered them, as Deuteronomy had said, in their low estate, and redeemed them from the hand of their enemies... Then praise truly comes out from a humble spirit. And mercy is now known — known as unchanging favour in personal blessing. That makes it more glorious and lovely still. For a love which flowed from itself, not caused by the object, now joins the praises. That love is the sinner's only basis for them all.

Oh that we all knew better how to get into the place of blessing: it must be a very low place indeed. We will have to give up many a fine pretension. We must not cling to any position of credit in the eyes of others. We must justify God in all His righteous judgment. Then the argument is over, and we shall prove Israel's God to be our God, "Who remembered us in our low estate: for His mercy endures forever."

They will surely sing with deep feeling, "who remembered us in our low estate, and has redeemed us from our enemies" (23-24). They will sing it once restored to their land, never to be driven out of it again!

The psalm is marked by a repeated line that expresses Jehovah's unchanging goodness to Israel in spite of everything: His mercy endures forever. It celebrates Him as Creator, God of gods, the Deliverer of Israel, who led them through the wilderness. By His power He struck down mighty kings and gave them the land as their inheritance. Finally He remembered them when they were brought low, redeemed them out of it, and now supplies every living thing with food — the God of heaven.

The psalm closes with God remembering them when they were brought low, and with their new deliverance in the time that the Psalms as a whole keep pointing forward to. The third verse suddenly widens out. It acknowledges the full satisfaction for all flesh that the Lord of all has provided, and we may certainly apply this in the fullest way to every need. Israel's blessing reminds us that the blessing of the whole earth comes in with it.

This reminds us that any blessing for Israel depends entirely on the strength of God. He remembered Israel in their low estate, not because they had done anything to merit His favour. He rescued them from their enemies. This will be true above all when God brings them into the millennium. He will give them plenty of food for their need, and He will supply "all flesh" in the same way.

In contrast with Psalm 135, this psalm sees mercy where that one had seen glory. The creation of the heavens and their daily courses, and God's dealings with Egypt, with the Amorites, with Bashan, and with the Canaanites — all these had declared God's name or glory, and had drawn out praise (135). But now the psalm celebrates those very same things as making His mercy known, and they draw out thanksgiving (136). The same ways and works of the Lord make known both His name and His mercy, His glory and His grace… They first look at God's name or glory, as reflected in His works, and then at their own blessings or profit from those works.

God knows our needs. He is a faithful Creator and He remembers how He has fashioned us. He has given us bodies that need feeding, and He has provided food for this. Every mouthful we eat declares our dependence on God, and should humble us before Him. We could not live without His provision for our daily needs. Knowing this would keep us from living independently of God and from uncontrolled appetites, and keep us thankful to Him every day of our lives.

A precious thought at the meal-table is that our thanksgiving rests on redemption. We do not receive God's gifts on the original ground of creation, but because of the cross of Christ. Being righteous, God could not give the smallest benefit to a sinner unless His righteousness was satisfied in doing so. So our daily mercies come to us because of the propitiation of Christ — and not only to us, but to the world. The man of the world little dreams that he owes his food and clothing and every good thing he enjoys to the despised atonement of Christ. This is the basis on which God "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust." … Men are kept alive on the earth, and given the free use of God's magnificent creation — magnificent, though marred — because of the propitiation of Christ. In this sense God is the Saviour, the Preserver, of all men, and especially of those who believe (1 Tim. 4:10). This speaks of salvation in this life, not eternal salvation.

This psalm is Israel's response to the call to praise in the psalm before it. The first half of each verse gives the theme of praise. The second half gives the refrain: "For His loving-kindness endures forever." It retells every stage of Israel's history to show one thing: through all their ups and downs, the loving-kindness of the Lord had endured.

Why are these comforting words repeated no fewer than 26 times? There must be a reason, and an urgent one. The answer is that people are so easy-going and complacent. They take the wonderful mercies of God without giving thanks. Also, this Psalm has Israel's history chiefly in view. They were a people under the law, and they forgot that the law only brought condemnation on them. Yet every good thing they enjoyed came to them on the ground of God's mercy.

In this Psalm the key word, mercy, brings two things together: compassion on one side, and needs to be met on the other — Divine compassion meeting human needs. In the New Testament, Divine mercy goes far beyond human needs. But when we grasp the mercy this Psalm speaks of, it leads to an outflow of thanksgiving.

He remembered Israel when they were brought low, not because they had done anything to earn His favor. He rescued them from their enemies. This will be especially true when He brings them into the millennium. Then they will have plenty of food for their need, and "all flesh" will be supplied as well. The last verse implies this: "Give thanks to the God of heaven." He is not only the God of all the earth, or of Israel, but a God whose glory reaches through all the heavens — and in that coming day all will acknowledge it.

It is a striking thing that Nehemiah brought the title "God of heaven" into the story of his dealings with a great king. He saw that, however great and important the circumstances around him were, it was the heavens that rule, and he was in living touch with the God of heaven. God will not claim His title as the God of the earth until the coming day that the book of Revelation speaks of. But He is still "God of heaven", supreme in the universe, even though He is not yet laying claim to the earth.

Psalm 136 says of God twenty-six times that "His mercy endures forever", and this they now acknowledged for themselves, as representing Israel. It was their confession that no merit on their side had led to the revival they had a part in. It was all on the ground of God's mercy. In the sad history of Christendom, every revival God has granted rested on the mercy of God, with no merit on our side. Let us never forget this.

His mercy does endure forever for us. Christ and the Father's love secure our blessing in every way, and secure us for it… And in this wilderness we can say it fully: His mercy endures forever. But we only say it along the road, because we have eternal life. Only a soul that wanders from Him and is restored can say with special force that His mercy endures forever.