I. (136:1–3) Give Thanks to the One True God. The song opens by stating the invitation to God’s worshiping people (“Give thanks to the Lord”) three times. In each case a reason for thanks comes as well: he is “good” (benevolent, trustworthy, and worthy of his people’s love and admiration), he is the “God of gods” (and therefore supreme over any other claimed deity), and he is the “Lord of lords” (absolute ruler in all his creation).755 As the psalm develops, it will be clear that this affirmation of the Lord’s supremacy never makes him remote; instead, it shows why his “steadfast love,” which “endures forever,” is effective for his people.

The opening words of verse 1 echo those in 106:1; 107:1; 118:1, 29, as well as 2 Chronicles 5:13; Jeremiah 33:11. On the terms “good” and “steadfast love” cf. comment on 100:1–5 (at v. 5).

II. (136:4–9) Give Thanks to God for His Great Wonders in Creation. With ideas based largely on Genesis 1, the next section celebrates the “wonders” (Ps. 136:4) the Lord did in making the world.756 The OT is often at pains to remind God’s people that the God who has redeemed them is also the very God who created the world. Sometimes that reminder is given to reassure the people of God’s power; sometimes (as here) that reminder is given so that the people will see their own lives in relation to God’s continuing commitment to his creation.

Although Genesis 1 is the basic text for creation, the wording here also echoes texts such as Proverbs 3:19 (“by understanding”) and Isaiah 42:5; 44:24 (“spread out”). Further, the “great lights” (Ps. 136:7) are not named in Genesis 1:16, but here they are called by their regular names (“sun” and “moon”; Ps. 136:8–9).

III. (136:10–16) Give Thanks to God for Deliverance from Egypt. The next section recounts, in terms based mostly on Exodus and Deuteronomy, how the Lord “brought Israel out from among” the Egyptians “with a strong hand and outstretched arm” (Deut. 4:34; 5:15; 7:19; etc.) and “led his people through the wilderness” (Deut. 8:2, 15). The wording here echoes the Pentateuch story as well as its retelling in places such as Psalm 78.

The Song of Moses summarizes these deeds as the Lord’s leading his people, redeeming them, and guiding them—all in his steadfast love (Ex. 15:13). As discussed in the Section Overview and Outline, the focus is corporate: the people are an entity with a story, of which each person singing is a member. That story and membership should move the faithful to gratitude, confidence, and glad obedience to the Lord.

IV. (136:17–22) Give Thanks to God for Giving a Land to His People. The next section recounts how God “struck down great kings” and “gave their land” to Israel “as a heritage.” The specific event here is the defeat of Sihon and Og, and the telling is very similar to that in 135:8–12 (cf. comment there).

Psalm 136:22 finishes the section, calling Israel the Lord’s “servant.” The people as a whole can be God’s “servant” (105:6; Isa. 41:8), and the members are “servants” (Lev. 25:55). In 132:10 (cf. comment on 132:8–10) David (and his heirs) are the servant, because one role of the Davidic king was to embody and represent the people—what is true of him is counted for the people.757

V. (136:23–25) God Continues to Care for His People and for His Creation. Now the song turns its singers to events more recent than those among their distant ancestors: when the Lord “remembered us [on “remember” cf. comments on 25:6–7; 98:1–3; 106:34–46] in our low estate” and “rescued us from our foes.” Many think that this is the return from exile, but even though that event would certainly qualify for this description, there is no easy way to date this psalm; the point is that there are many fresh instances of God’s care for his people that put his “steadfast love” on display. The universal reference, “food to all flesh” (not just to Israel; cf. 104:27; 145:15), returns to the theme of the Lord as the universal Creator (136:4–9), whom it is Israel’s privilege to serve.

VI. (136:26) Give Thanks to the God of Heaven. With the whole psalm’s having established firmly that “his steadfast love endures forever,” it returns to where it began (vv. 1–3), with the words “Give thanks to the God of heaven.” This return serves to reinforce the invitation to thanksgiving. The title “God of heaven” is found in all periods of Israel’s history (Gen. 24:7; Ezra 1:2; Neh. 1:4; Jonah 1:9) and stresses his universal supremacy.