For his mercy, [1] etc. The insertion of this clause again and again in so many short and abrupt sentences, may seem a vain repetition, but verses repeated by way of chorus are both allowed and admired in profane poets, and why should we object to the reiteration in this instance, for which the best reasons can be shown, Men may not deny the divine goodness to be the source and Fountain of all their blessings, but the graciousness of his bounty is far from being fully and sincerely recognised, though the greatest stress is laid upon it in Scripture. Paul in speaking of it, (Romans 3:23,) calls it emphatically by the general term of the glory of God, intimating, that while God should be praised for all his works, it is his mercy principally that we should glorify. It is evident from what we read in sacred history, that it was customary for the Levites according to the regulation laid down by David for conducting the praises of God, to sing by response, "for his mercy endureth for ever." The practice was followed by Solomon in the dedication of the Temple, (2 Chronicles 7:3, 6,) and by Jehoshaphat in that solemn triumphal song mentioned in 2 Chronicles 20:21, of the same book. [Before proceeding to recite God's works, the Psalmist declares his supreme Deity, and dominion, not that such comparative language implies that there is anything approaching] Deity besides him, but there is a disposition in men, whenever they see any part of his glory displayed, to conceive of a God separate from him, thus impiously dividing the Godhead into parts, and even proceeding so far as to frame gods of wood and stone. There is a depraved tendency in all to take delight in a multiplicity of gods. For this reason, apparently, the. Psalmist uses the plural number, not only in the word 'lhym, Elohim, but in the word 'dvnym, Adonim, so that it reads literally, praise ye the Lords of Lords: he would intimate, that the fullest perfection of all dominion is to be found in the one God.

Footnotes

1 - Jebb observes, that "the 136th Psalm is altogether peculiar in its construction, as it has the recurrence of the same words, For everlasting is his mercy,' at the end of every distich." He adds, that "this elaborate artifice of construction seems characteristic of that later period which comprised the captivity and restoration;" although he at the same time admits, that it is to be found in Psalms of an earlier date than the Baby-lonish captivity, quoting a passage in the account of the dedication of Solomon's Temple, which informs us, that the whole choir of Israel united in praising God "for he is good; for his mercy endureth for ever:" and observing that this expression forms the.commencement of three other Psalms, the Psalm 106, Psalm 107, and Psalm 118. In his remarks on the Psalm 119, after adverting to the alphabetical character of that Psalm, he adds, "There are other artifices of construction observable in the Psalms and Hymns composed in these later ages of the Church. For example, that repetition of the same words and clauses, and the frequent recurrence of a characteristic word, so frequent in the Greater Hallel, [from the Psalm 111 to Psalm 118th, inclusive,] and in the Songs of Degrees: and in a continually recurring burden, in each distich, as in the Song of the three Children, and Psalm 136, which latter is unique in the Psalter. It has been the tendency of the poetry of most countries, in the progress of time, to make its characteristic features depend less upon the exactness of sentimental arrangement, and more upon some external artifice, whether this be prosodial metre, alliteration, rhyme, assonance, or the recurrence of a burthen. Now, though the poetry of the Scriptures, because it was inspired, never declined from the perfection of its sentimental construction, still those artificial contrivances, practiced, indeed, in earlier times, seem to have been more prevalent at the time of the captivity, and the time immediately following, than heretofore. It was probably so ordained, for the purpose of assisting the memories of the Jews, who at Babylon were excluded from the open exercise of their religion, and from public teaching, and, therefore, required more private helps, which could be more easily communicated orally from parents to children, or from masters to disciples." -- Jebb's Translation of the Psalms, etc., volume 2.

O give thanks unto the Lord, for he is good - This whole verse is the same as Psalm 106:1, except that that is introduced by a Hallelujah. See the notes at that verse.
For his mercy endureth for ever - See also Psalm 106:1, note; Psalm 107:1, note. Literally, "For unto eternity his mercy." That is, It is ever the same; it never changes; it is never exhausted; it is found in all his dealings - in all his acts toward his creatures, and ever will be.

O give thanks unto the Lord: for he is good - This sentiment often occurs: the goodness of the Divine nature, both as a ground of confidence and of thanksgiving.
For his mercy endureth for ever - These words, which are the burden of every verse, כי לעולם חסדו ki leolam chasdo, might be translated: "For his tender mercy is to the coming age:" meaning, probably, if the Psalm be prophetic, that peculiar display of his compassion, the redemption of the world by the Lord Jesus. These very words were prescribed by David as an acknowledgment, to be used continually in the Divine worship, see 1-Chronicles 16:41 : also by Solomon, 2-Chronicles 7:3, 2-Chronicles 7:6, and observed by Jehoshaphat, 2-Chronicles 20:21; all acknowledging that, however rich in mercy God was to them, the most extensive displays of his goodness were reserved for the age to come; see 1-Peter 1:10-12 : "Of which salvation the prophets have inquired, and searched diligently, who prophesied of the grace that should come unto you, - unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that preached the Gospel unto you by the power of the Holy Ghost sent down from heaven," etc.

O give thanks unto the LORD; for [he is] good: for his (a) mercy [endureth] for ever.
(a) By this repetition he shows that the least of God's benefits bind us to thanksgiving: but chiefly his mercy, which is principally declared towards his Church.

O give thanks unto the Lord, for he is good,.... In himself, and to all his creatures; and especially to his chosen people, who therefore should give thanks to him daily in the name of Christ, for all blessings temporal and spiritual, in faith and fervency, and in the sincerity of their souls, with their whole heart;
for his mercy endureth for ever; it is the same with his love, which is from everlasting to everlasting; and continues notwithstanding the sins of his people, the hidings of his face from them, and his chastisements of them; the covenant which is founded on mercy, and all the blessings of it, which are the sure mercies of David, last for ever; and hence the vessels of mercy shall certainly be saved, and not lost; see Psalm 106:1.

Forgetful as we are, things must be often repeated to us. By "mercy" we understand the Lord's disposition to save those whom sin has rendered miserable and vile, and all the provision he has made for the redemption of sinners by Jesus Christ. The counsels of this mercy have been from everlasting, and the effects of it will endure for ever, to all who are interested in it. The Lord continues equally ready to show mercy to all who seek for it, and this is the source of all our hope and comfort.

The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of Psalm 106:1; Psalm 118:1-4, and was perhaps used as the Amen by the people, in worship (compare 1-Chronicles 16:36; Psalm 105:45). (Psalm. 136:1-26)
The divine titles denote supremacy.

Like the preceding Psalm, this Psalm allies itself to the Book of Deuteronomy. Psalm 136:2 and Psalm 136:3 (God of gods and Lord of lords) are taken from Deuteronomy 10:17; Psalm 136:12 (with a strong hand and stretched-out arm) from Deuteronomy 4:34; Deuteronomy 5:15, and frequently (cf. Jeremiah 32:21); Psalm 136:16 like Deuteronomy 8:15 (cf. Jeremiah 2:6). With reference to the Deuteronomic colouring of Psalm 136:19-22, vid., on Psalm 135:10-12; also the expression "Israel His servant" recalls Deuteronomy 32:36 (cf. Psalm 135:14; Psalm 90:13), and still more Isaiah 40:1, where the comprehension of Israel under the unity of this notion has its own proper place. In other respects, too, the Psalm is an echo of earlier model passages. Who alone doeth great wonders sounds like Psalm 72:18 (Psalm 86:10); and the adjective "great" that is added to "wonders" shows that the poet found the formula already in existence. In connection with Psalm 136:5 he has Proverbs 3:19 or Jeremiah 10:12 in his mind; תּבוּנה, like חכמה, is the demiurgic wisdom. Psalm 136:6 calls to mind Isaiah 42:5; Isaiah 44:24; the expression is "above the waters," as in Psalm 34:2 "upon the seas," because the water is partly visible and partly invisible מתּחת לארץ (Exodus 20:4). The plural אורים, luces, instead of מארות, lumina (cf. Ezekiel 32:8, מאורי אור), is without precedent. It is a controverted point whether אורת in Isaiah 26:19 signifies lights (cf. אורה, Psalm 139:12) or herbs (2-Kings 4:39). The plural ממשׁלות is also rare (occurring only besides in Psalm 114:2): it here denotes the dominion of the moon on the one hand, and (going beyond Genesis 1:16) of the stars on the other. בּלּילה, like בּיּום, is the second member of the stat. construct.