Bible Commentaries
Psalms 135

Introduction

The Psalmist exhorts all to praise the Lord, Psalms 135:1-4, and then declares his glory, in nature, Psalms 135:5-7, in his wonderful works for Israel, Psalms 135:8-12, which will again repeat themselves in the future and raise them out of their wretched state, Psalms 135:13-14, contrasts with him the vain idols and their equally vain worshippers, Psalms 135:15-18, and finally returns again to call upon men to praise God, Psalms 135:19-21.

The Psalm falls into three strophes, each of seven verses. The seven in the two first, which also correspond in this, that the Jehovah in each of them is used six times, is divided into three and four, and in the last into five and two. The Jehovah there occurs thrice. The same number of times also is the Halleluiah used in the Psalm, with which it begins and ends.

It is impossible to avoid perceiving that the Psalm stands in immediate connection with the preceding one. In regard to the subject, it is related to that as the execution to the plan. The call at the beginning to the servants of the Lord, who stand in the house of the Lord to praise him, corresponds to Psalms 134:1-2; and the conclusion in Psalms 135:21 bears respect to 134:3. [Note: Already Amyrald remarks: “This Psalm has so much in common with the preceding one, that they both alike contain an exhortation to praise tin Lord. This, however, differs from the other, in that the former contains a simple exhortation, while here the exhortation is accompanied, and as it were supported, by the mention of certain works of God, which are specially deserving of being celebrated; in the other the exhortation is addressed to the Levites alone, in this it chiefly, indeed, belongs to the priests and Levites, yet so as, at the same time, to embrace the whole Israelitish people.] It is besides also characteristic of this Psalm, that it leans strongly upon the earlier writings, especially on Psalms 115. As the latter belongs to the time when the foundation of the second temple was laid, and Psalms 134 probably to the time when the building suffered interruption, so the present one will bring us down to a period somewhat later in the affairs of the new colony.

That the Psalm was composed in view of the threatening and opposing power of the world, is clear from the manifestations of God in the past, over which the Psalm lingers with peculiar fondness in Psalms 135:8-11. The main design of the Psalm, as intended to console and encourage, to drive away all grief and all fear, by extolling God’s praise, discovers itself in Psalms 135:13-14, where, on the ground of what the Lord had done in former times, the hope is raised of his displaying his glory in the future for the good of his people. As the representation of the glory of the true God has its bearing on the salvation of Israel, so the representation of the vanity of idols reflects upon the impotence of their worshippers— comp. Psalms 135:8.

Verses 1-7

Ver. 1. Halleluiah. Praise the Lord, praise ye servants of the Lord. Ver. 2. Ye who stand in the house of the Lord, in the courts of the house of our God. Ver. 3. Praise the Lord, for the Lord is good, sing praise to his name, for he is lovely. Ver. 4. For the Lord chose Jacob to himself, Israel for treasure. Ver. 5. For I know that the Lord is great, and our Lord more than all gods. Ver. 6. Whatever he willed he did, in heaven and on earth, in the sea and all floods. Ver. 7. Who makes the vapours to ascend from the end of the earth, changes lightnings into rain, brings forth the wind from his chambers.

The halleluiah at the beginning announces in one word the subject of the Psalm. That under “the servants of the Lord,” in Psalms 135:1, not merely the priests are to be understood, as in Psalms 134, but the whole people, is rendered more evident from the mention of the courts in Psalms 135:2, and from the conclusion in Psalms 135:19-20, where the whole of the Lord’s servants are distributed into their several parts, priests, Levites, and believers. But the difference between this and Psalms 134 is of no great moment. For there the priests must praise the Lord as from the heart of believers; and that here too the priests stand at the head is manifest from Psalms 135:19.

Psalms 135:4 gives the reason for the call now addressed to praise the Lord. God had chosen Israel, and among them had especially unfolded his goodness and his glory, so that they, above all other people, had matter and occasion for glorifying and praising him. What in the sequel is said in celebration of his praise is chiefly drawn from the special manifestations he had given of himself in his dealings toward Israel. Upon סגלה , not property in general, but something particularly precious and valuable, kept apart from all other property, see Christol. p. 439.

For I know, Psalms 135:5, such rich proofs has he given to me of his glory.

Psalms 135:6 rests upon Psalms 115:3; Psalms 135:7 upon Jeremiah 10:13; Jeremiah 51:16.

From the end of the earth, Psalms 135:7, comp. Psalms 61:2, the earth to its farthest limits, the whole earth, which can never withdraw itself from his mighty working—comp. Genesis 19:4, Jeremiah 51:16. The lightning is turned into rain, in so far as the storm dissolves itself in rain.

Verses 8-14

Ver. 8. Who slew the first-born in Egypt, both of man and of beast. Ver. 9. And sent signs and wonders into thee, O Egypt, against Pharaoh and all his servants. Ver. 10. Who slew many nations, and killed mighty kings. Ver. 11. Sihon, king of the Amorites, and Og, king of Bashan, and all the kingdoms of Canaan. Ver. 12. And gave their land for an inheritance for an inheritance to Israel his people. Ver. 13. Lord, thy name endures for ever; Lord, thy memorial endures for ever and ever. Ver. 14. For the Lord will judge his people, and will repent himself of his servants.

The expression: in thy midst, Egypt, in Psalms 135:9, is formed after: in thy midst, Jerusalem, in Psalms 116:19.

Thy name, Psalms 135:13, which would go down, and thy memorial which would perish, if thou didst not freshen them up by thy deeds of omnipotence and love. Psalms 135:14 rests with intentional literality upon Deuteronomy 32:36. On the expression: he will repent himself of his servants, comp. on Psalms 90:13.

Verses 15-21

Ver. 15. The idols of the heathen are silver and gold, the work of men’s hands. Ver. 16. Mouth have they and speak not, eyes have they and see not. Ver. 17. Ears have they, and hear not, and there is also no breath in their mouth. Ver. 18. They who make them are like them, all who trust in them. Ver. 19. Ye of the house of Israel, bless the Lord, ye of the house of Aaron bless the Lord. Ver. 20. Ye of the house of Levi, bless the Lord; ye who fear the Lord, bless the Lord. Ver. 21. Blessed be the Lord out of Zion, who dwells at Jerusalem. Halleluiah.

Psalms 135:15-18 literally corresponds with Psalms 115:4 ss., with one important exception in the second part of Psalms 135:17, which indicates the exercise of a freedom along with the dependence manifested.

Like them, Psalms 135:18, equally vain and impotent.

On Psalms 135:19-20, comp. Psalms 115:9-11, Psalms 118:2-4. Nothing is peculiar here but the separate mention of the Levites.

The conclusion, Psalms 135:21, alludes to the conclusion of the preceding. Psalm. There: he blesses thee out of Zion; here: let him be blessed out of Zion. The praise proceeds from the same place from which the blessing issues. For Zion is the place where the community dwells with God. On the expression: the dweller at Jerusalem, comp. Psalms 76:2.