Give ye thanks unto Jehovah, for he is good; for his loving-kindness [endureth] for ever
Psalm 136 repeats one line twenty-six times, and verse 1 sets it up: a call to give thanks, then the reason for it. Older translations call the ESV's "steadfast love" "mercy" or "loving-kindness," and that is how the writers below name it.
Each verse works in two halves, and the second half never changes.
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 line already had a history. Israel had sung it since the days of Solomon's temple.
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.
The call to thanks rests first on what God is, not on what He has done.
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.
Verse 1 gives the reason. The psalm then ties that reason to one thing after another: who God is, creation, rescue from Egypt, the desert road, and the land.
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.
The psalm before this one covers much of the same ground under a different name.
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.
A line repeated this often raises a question.
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.
Later, others in Israel took this line up and applied it to themselves.
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.
The same confession is open to anyone who traces God's dealings with them from beginning to end.
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.
- Good — the call to thanks rests first on who God is; goodness is His nature, so everything He does flows from it.
- Mercy — verse 1 gives the reason, and the psalm ties it to creation, redemption, the wilderness, and the land, one verse at a time.
- Glory — the works that make His name known in Psalm 135 make His mercy known here. The same acts honour Him and bless His people.
- Repeated — twenty-six times. People take God's mercies without thanks, and forget that all they enjoy comes on that ground alone.
- Ours — a later generation owned the line as a confession that they had no merit of their own. From first to last it is nothing but mercy, so the song is still ours to sing.
Give thanks unto the God of gods, for his loving-kindness [endureth] for ever;
Psalm 136 opens with three calls to give thanks, and this verse is the second: to the God of gods. The title names Him by what He is, and the refrain ties His unending love to that supremacy.
(Note: the writers quoted here use an older translation, which reads "His mercy endures forever." The ESV reads "His steadfast love endures forever.")
One line of praise answers that call twenty-six times.
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 three titles together sketch the reach of His rule — nothing above Him in heaven, nothing beyond Him on earth.
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 title does not admit that rival gods are real. It is a measurement.
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.
Every so-called god and every lesser lord stands under Him — and a title like His belongs to the Lord Jesus too.
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 refrain was Israel's national song, and here it grows out of who God is.
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.
Because God cannot act apart from what He is, His character stamps everything He does.
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.
The refrain sets the highest power beside the deepest need, and mercy is where they meet.
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.
Those who sang this refrain at the rebuilding knew what they were confessing about themselves.
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.
Twenty-six repetitions are not padding. They answer a fault in us.
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.
- Supreme — the title measures; it does not compare. However great others appear, He is infinitely greater, and every lesser authority sits under His.
- Therefore merciful — His mercy flows from what He is in absolute supremacy and power. It is not a favour He happened to grant.
- Consistent — all that He is must act in all He does; if He is good, everything He does carries that seal.
- Undeserved — to sing this refrain is to confess that no merit of ours earned the blessing. It rests wholly on mercy.
- Repeated — twenty-six times, because we take His mercies for granted; and love that endures forever is a song for eternity.
Give thanks unto the Lord of lords, for his loving-kindness [endureth] for ever.
The third call to give thanks in this psalm names God by His authority, then adds the refrain that ends all twenty-six verses. Supreme power and unfailing mercy stand side by side: the highest throne there is, described by its kindness. (Where the ESV reads "steadfast love," older translations quoted below read "mercy.")
The psalm opens with three calls to give thanks, and each names God differently. One writer ties the third title to the mercy that runs through the whole song:
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.
This psalm also had a settled place in Israel's worship:
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 title works by comparison. It sets God above every other holder of power:
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 same title belongs to Christ. A second writer unpacks both halves of it:
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.
Psalm 135 tells of the same works under a different heading. Set the two side by side:
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.
Twenty-six verses end the same way. Why say it so often?
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.
One writer notes what it meant when Israel sang this refrain over themselves:
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.
The same writer then turns the song toward us:
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.
- Supremacy — "Lord of lords" measures God against every other authority. Whatever power others hold, His is higher, and all must bow.
- Mercy — that supreme title carries one reason for thanks: mercy that lasts for ever. The same works that show His glory show His mercy.
- Reach — mercy runs through every stage: creation, redemption, the wilderness, and full possession of all God has secured in Christ.
- Repetition — the line comes twenty-six times because we take God's mercies for granted and forget to thank Him.
- Result — where mercy is the ground, merit has no place. That confession leaves nothing to boast of, and it turns into a song for eternity.
To him who alone doeth great wonders, for his loving-kindness [endureth] for ever
Psalm 136 is Israel's national song of thanks, and every line ends with the same refrain about His enduring mercy. Verse 4 turns from who God is to what He does, and it insists that nobody shares the work with Him.
The opening verses build in a set order. Verse 4 closes off the first part of it.
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.
The verse does not just say God does wonders. It says He does them by Himself. One writer looks at the sky and finds only one possible source.
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.
The verses after verse 4 spell out those wonders. Their order is not random. It follows the days of creation in Genesis.
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.
It might seem odd to answer "He alone does great wonders" with a line about mercy. The ESV calls that mercy His "steadfast love"; the writers here quote an older wording. Either way, the same seal marks every item in the psalm's list, because God cannot act apart from what He is.
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.
The same clause closes verse 4 and every other verse in the psalm. One writer asks why, and finds the reason in the hearers.
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.
One writer applies the refrain to the people who sang it. Their song said as much about them as about God.
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.
- Alone — the wonders have one worker: the living God. Such power draws out the wondering adoration of every honest person.
- Wisdom — the wonders are then named as creation, in the order of the second, third and fourth days of Genesis.
- Goodness — mercy stands beside an act of raw power, because all that God is must act in everything He does.
- Refrain — the line comes twenty-six times because people take God's mercies easily and forget to thank Him.
- Merit — those who sing it confess that nothing on their side earned the blessing; it all came on the ground of mercy.
To him that by understanding made the heavens, for his loving-kindness [endureth] for ever;
This verse praises God for making the heavens, and it closes with the refrain that ends every verse of the psalm. Two questions follow. Why is the making of the sky counted as mercy? And what does "understanding" add to the plain fact that God created?
This verse opens a block. Commentators read verses 5 to 9 as one movement. Across the whole psalm they trace the same mercy through every stage of Israel's story.
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.
after-note-not-applied: DELETE Next it is as Redeemer (vv. 10-15).
The creation lines follow the order of the six days in Genesis 1. This verse belongs to the second day.
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.
The heavens are the proof the psalm chooses for God's understanding. Their witness is not the number of stars alone, but the order they keep.
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.
Proverbs repeats these words about the heavens almost exactly. There the wisdom behind them is tied to a Person.
"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).
God's wisdom shows in more than the sky.
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."
Why call the making of the world mercy? Because what God set in place keeps serving His creatures without a break.
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.
Such praise has a root. It grows in people who know they were low and were remembered.
"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.
- Order. Verses 5-9 follow the days of Genesis 1. This line takes up the second day, when God divided the waters.
- Understanding. The heavens show skill as well as power. Countless bodies move without stopping, and they keep an astonishing order.
- Person. Proverbs uses the same words, and there wisdom is personified in Christ. So the heavens display His creative power.
- Mercy. Day and night, sun and moon, summer and winter stand as a permanent witness. God has not forgotten His creatures.
- Praise. A humble heart counts these gifts one by one. The same mercy runs on from creation to redemption.
To him that stretched out the earth above the waters, for his loving-kindness [endureth] for ever;
Verse 6 lifts one moment out of Genesis and sets it to music: the shaping of dry land out of a flooded world. Why does the psalm count an act of raw power as proof of mercy that never runs out?
The creation verses of this psalm follow the order of Genesis 1, and verse 6 lands on day three. One writer lines these verses up with the days of Genesis:
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.
The size of what God moved is easy to miss:
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.
The refrain is not an add-on to the creation lines. Where the ESV says "steadfast love," older translations say "mercy" or "loving-kindness," and the writers quoted here use those words. One of them traces each act of God back to the people it was aimed at, and finds mercy under the world itself:
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.
The same phrase covers creation, rescue, judgment and kindness alike. The reason lies in what God is, not in what the acts have in common:
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.
Verse 6 is one stage of a story that keeps going. The psalm moves from what God is, to what He made, to what He did for a nation:
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.
The same writer carries that chain forward to us:
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.
The repetition that makes this psalm unusual is deliberate, and it is aimed at people who forget:
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.
- Ground — Verse 6 is the third day of Genesis: dry land raised out of a submerged world, so that man had a home to live in.
- Mercy — The act is more than power. Mercy is the very basis of creation: by Jesus and for Him all things were made.
- Seal — One refrain covers creation, redemption, judgment and kindness alike. A God who is good must be good in everything He does.
- Chain — Creation is only the first link. The psalm runs on through Egypt, the wilderness and the land, and the mercy never breaks.
- Repetition — In glory no one will need reminding. On earth we forget, so the psalm says it twenty-six times.
To him that made great lights, for his loving-kindness [endureth] for ever;
Here the psalm turns from the heavens and the earth to the lights in the sky, and puts the sun and moon under mercy. Why does making light belong in a song about love that never ends, and what does it mean that God gave these lights rule?
(Note: where the ESV says "steadfast love," the writers quoted here say "mercy" or "loving-kindness." It is the same Hebrew word.)
Verses 5 to 9 retrace the opening of Genesis in order, and this verse lands on the fourth day. One writer explains why the psalmist slows down here:
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.
Every line of this psalm ends the same way. The same writer explains what that repeated line says about creation:
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.
The psalm just before this one lists many of the same works of God under a different heading. Set the two side by side:
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 next two verses give the great lights a job: to rule. Scripture uses that picture for authority:
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).
This verse is one link in a longer chain. One writer traces how the psalm ties God's mercy to Israel's whole story:
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 sun and moon keep such steady time that we stop noticing them. One writer ties this verse to God's promise after the flood:
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!
- Mercy, sealed. The refrain seals every act named in the psalm, creation included. A God who is good must be good in everything He does.
- Mercy, ordered. Verses 5-9 follow the days of Genesis. This verse reaches the fourth day, and the psalmist lingers there for two more lines.
- Mercy, ruling. God gave the great lights rule: the sun over the day, the moon reflecting its light to limit the night. Scripture uses that picture for authority.
- Mercy, widening. From the lights the song moves on: rescue from Egypt, the wilderness, the land, and food for all. The Creator of the sky is the Redeemer of the people.
- Mercy, remembered. The same works that publish God's glory publish His grace. So the sunrise we never notice is worth thanking Him for.
The sun for rule over the day, for his loving-kindness [endureth] for ever,
Verse 8 sits in the creation part of a song where every line ends with the same refrain. So the sun's daily rule over the earth counts as mercy, not just power. Why does an ordinary sunrise belong among mercies that last for ever?
Verse 8 sits in the second of the psalm's stages. One writer traces how the refrain links creation to the rest of Israel's history.
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).
Verses 5 to 9 follow the order of the opening chapter of Genesis, and verse 8 expands the fourth day. Notice how the sun's "rule" works for people.
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.
One writer looks at the regular round of day and night and finds a witness in it.
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.
The word "rule" in this verse returns elsewhere in Scripture as a settled symbol. One writer points to the ranking built into the sky.
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).
One writer carries the sun's rule forward to a day still to come.
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.
The psalm says the same thing twenty-six times. One writer explains why.
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.
The psalm before this one uses the same works to celebrate something different.
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.
- Placement — Verse 8 sits in the creation section (vv. 5-9). It follows the order of the days in Genesis and expands the fourth day's work.
- Gift — The sun rules the day, and its rule serves man. Writers call it the physical governor of the earth and the fullest picture of God's goodness.
- Witness — Day and night, sun and moon keep returning. That steady return stands as proof that God has not forgotten His creatures.
- Reach — The picture carries forward. The natural sun rules the day; the Sun of righteousness will rule the coming day of His kingdom.
- Response — The refrain repeats twenty-six times because people take such mercies without thanks. The same works make known both His glory and His mercy.
The moon and stars for rule over the night, for his loving-kindness [endureth] for ever
The psalm's creation section closes here, with the fourth day's work: God gave the lesser lights charge of the dark hours. Two questions follow: why does the psalm count this as mercy, and why does the same line close every verse?
The praise of verses 4 to 9 does not wander at random through the created world. It walks through Genesis 1 in sequence.
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.
That placement matters, and it exposes how far God's thinking runs above our own.
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.
The verse does not say the moon and stars only shine. It says they rule, and Scripture makes a symbol of that.
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.
God did not leave the night bare. The dark hours have their own lamps, and daylight hides them.
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.
Psalm 135 had already named these same works of God. Psalm 136 covers that ground again and calls it something else.
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).
The rule given to sun and moon is not a one-off act. It is a standing arrangement, and everything living depends on it holding.
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!
Twenty-six verses end with the same line about God's steadfast love, which the writers quoted here call His mercy. One of them asks why it repeats, and points to something in us.
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.
This refrain was Israel's national chorus, raised at the nation's great moments.
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.
- Mercy in the making. The psalm counts the fourth day's lights as mercy, not just power. God Himself set the moon and stars over the night.
- Mercy that rules. God gave these lights authority: the sun supreme, the moon derived, the stars subordinate. Scripture keeps that same picture when it uses stars as a symbol.
- Mercy that reaches the dark. God never left the night unlit. The dark shows lamps that daylight hides — in creation, and in sorrow too.
- Mercy read across history. The same works publish God's glory in Psalm 135 and His mercy in Psalm 136. One psalm draws out praise, the other thanksgiving.
- Mercy repeated because we forget. The line returns twenty-six times because people take God's mercies for granted. David, Solomon and the returned exiles all sang it, and Israel will sing it again.