¹Give thanks to the Lord, for He is good, for His lovingkindness is everlasting.

This is the last psalm in the collection called, by some, the Great Hallel Psalms (Pss. 120-136) as distinguished from the so-called Egyptian Hallel Psalms (Pss. 113-118). Both these designations originated in later Jewish writings, and both sets of psalms were used in worship, particularly at the feast of Passover. Psalm 136 is pure descriptive praise, following closely and expanding on Psalm 135’s brief outline of Israel’s redemption history.

Even the most casual observer recognizes the interactive nature of this composition, or in the words of liturgists, its antiphonal structure. We can also see evidence of an antiphonal arrangement in Psalm 118:1-4, for example, and elsewhere in Scripture. The first part of each line contains a call to thank God for a particular aspect of His character and interactions in the world as it relates to His people. This is followed in the second part of each line with the repeated praise, “For His lovingkindness is everlasting.” An individual or a portion of the congregants intones the first part, and the rest of the congregation responds with the second part. The goal is to poetically and musically emphasize the need for constant reminders of 1) all that God has done in creation, 2) all He has performed in Jewish history, and 3) the unending, inexhaustible core nature of His lovingkindness.

This psalm is a beautiful summation of all that is central and important in knowing God. In worship, we start by exalting God as the One who is transcendent overall. It declares that God is good (vs. 1), that He is the supreme God over the entire spiritual world (implied by the term “gods” vs. 2), and that He is sovereign over all earthly rulers and authorities (vs. 3). This sovereignty over heaven and earth finds a parallel in the Lord’s prayer that begins, “Our Father who is in heaven ….”

The psalm emphasizes the importance of gratitude, a virtue that should be at the heart of our worship. It calls us to “Give thanks…” three times at the beginning (vs. 1-3) and once at the end (vs. 26), reminding us that we are to bookend our lives with worship. And the verses in between also contain an implicit call to worship: each begins with “To Him…,” flowing from the imperative in the first verses. In everything, including our worship, the knowledge of God and His work in the world, and our lives, we should express continuous gratitude (1 Thess. 5:18).

Psalm 136 underscores the comprehensive nature of God’s lovingkindness, a theme that should fill believers with awe and reverence. In verses 4-9, we are called to worship God, the Creator and sustainer of the universe, with profound respect and admiration. The repeated calls to worship (in the form of gratitude) are predicated on the knowledge and declaration that God’s “lovingkindness is everlasting.” The psalmist here has the creation story in mind (Genesis 1), a narrative that should inspire us with a deep sense of wonder and appreciation for God’s creative power.

The reminder to give thanks to God for His excellent lovingkindness to His people is the subject of verses 10-24. He rescued them from Egyptian slavery with unprecedented miracles (vss. 10-15; see Exodus 1-14). He led them through a forty-year wilderness experience in the Sinai desert, protecting them from military powers standing in the way of their journey to the promised land (vss. 16-24). Finally, He brought them into the land of Canaan, as He had promised their seminal ancestor, Abraham (Gen. 12:1-3). In His lovingkindness to Israel, God deemed the possession of that land to be their heritage; it was theirs by right because God, as the Lord of all creation, had given it to them. He took Israel from their humble beginnings as wandering nomads (“low estate,” vs. 23) and settled them in a land of their own. In response, they were never to forget to be grateful.

In verse 25, the psalm returns to God’s relationship to all creation: His lovingkindness extends to providing sustenance for all living things. His people are to give thanks to God, who is not only the God of Israel, Yahweh (“Lord”), but also the “God of heaven,” that is, over all creation, both seen and unseen. Israel is never to forget that the Lord does not want to be their private, exclusive deity; they are to acknowledge and share with outsiders that they worship the true Creator God of the universe. So, it is fitting that the psalm ends with, “Give thanks to the God of heaven, for His lovingkindness is everlasting.”

While liturgical churches often use antiphonal hymns involving congregational participation, other churches tend to shun or minimize such practices as being “too churchy” or “vain repetition” (Matt. 6:7). While examples of responsive readings are not prevalent in the inspired biblical text, we should acknowledge that there is at least some precedent for them (e.g., Psalm 136). The apostle Paul admonishes us in his letter to the Ephesians that Christians should be “speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord” (Eph 5:19). This suggests at least the possibility of responsive reading and singing “to one another.” The fear of doing things in “vain repetition” should not prevent the godly use of a potentially valuable way of encouraging worship and praise in our churches.

Thank You, Lord, for the abundant evidence of Your lovingkindness in my life. I never tire of thinking and talking about how You saved me and blessed me with the inheritance of new life in Jesus Christ, Your Son.