Exegetical and Hermeneutical Commentary of Psalms 135:1
Praise ye the LORD. Praise ye the name of the LORD; praise [him], O ye servants of the LORD.
1. Praise ye the Lord ] Heb. Hallelujah. The verse is identical with Psa 113:1, except that the clauses are transposed.
Fuente: The Cambridge Bible for Schools and Colleges
1 4. A call to Jehovah’s servants to praise Him, since he has chosen Israel to be His own people.
Fuente: The Cambridge Bible for Schools and Colleges
Praise ye the Lord – Hebrew, Hallelu-jah. Literally, Praise Jah, an abridged name for Yahweh. See the notes at Psa 68:4.
Praise ye the name of the Lord – The same as praising God himself.
Praise him, O ye servants of the Lord – You who are especially designated or appointed to this service, Psa 134:1.
Fuente: Albert Barnes’ Notes on the Bible
Psa 135:1-21
Praise ye the Lord.
The sublime object of worship
I. In His absolute goodness (Psa 135:1-3). He is good–essentially, eternally, infinitely, immutably.
II. In His relative kindness (verse 4). Britain is more favoured than ever Palestine was. It is the land of liberty, Bibles, churches, etc.
III. In His transcendent supremacy (verse 5). He is King of all kings, and Lord of all lords.
IV. In His sovereign operations (Psa 135:6-12).
1. In material nature (verses 6, 7).
2. In human history (Psa 135:8-12).
V. In His endless existence (verses 13, 14).
1. His character is everlasting.
2. His remembrance is everlasting.
3. His kindness is everlasting.
VI. In His unapproachable greatness (Psa 135:15-18). Idols, what are they to Him? What are the highest objects of the earth to Him? Conclusion–Do not the aspects in which the author of this ode presents Jehovah manifest His supreme claim to the hallelujah of all souls? (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXXXV
An exhortation to praise God for his goodness and greatness,
1-5;
for his wonders in nature, 6, 7;
his wonders done in Egypt, 8, 9;
in the wilderness, 10-12;
for his goodness to his people, 13, 14.
The vanity of idols, 15-18.
Israel, with its priests and Levites, exhorted to praise the
Lord, 19-21.
NOTES ON PSALM CXXXV
This Psalm is intimately connected with the preceding. It is an exhortation addressed to the priests and Levites, and to all Israel, to publish the praises of the Lord. The conclusion of this Psalm is nearly the same with Psalm cxv.; and what is said about idols, and the effects of the power of God, seems to be taken from it and the tenth chapter of Jeremiah; and from these and other circumstances it appears the Psalm was written after the captivity; and might as Calmet conjectures, have been used at the dedication of the second temple.
Verse 1. Praise ye the Lord] This may be considered as the title, for it has none other.
Praise ye the name of the Lord] Perhaps the original haleu eth shem Yehovah, should be translated, Praise ye the name Jehovah; that is, Praise God in his infinite essence of being, holiness, goodness, and truth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye priests and Levites, as Psa 134:1.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-3. In the general call forpraise, the priests, that stand in the house of the Lord, arespecially mentioned.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Praise ye the Lord,…. Or hallelujah; which may be considered as the title of the psalm; as in the Targum, Septuagint, Vulgate Latin, Ethiopic, and Arabic versions:
praise ye the name of the Lord; that is, the Lord himself, and the perfections of his nature; his greatness, goodness, grace, and mercy; his holiness, justice, power, truth, and faithfulness; and also his word, by which he makes known himself, and is a distinguishing blessing to his people, and to be praised for it; see Ps 48:1;
praise [him], O ye servants of the Lord; priests and Levites, and ministers of the word, and all the people of God; who once were the servants of sin, Satan, and the world, but now by the grace of God become his servants; see Ro 6:17. Some observe that the word praise is here used three times, which is thought not to be without a mystery; and may have regard to the three divine Persons in the Godhead, who are each to be praised; the Father for electing grace, the Son for redeeming grace, and the Spirit for regenerating and sanctifying grace.
Fuente: John Gill’s Exposition of the Entire Bible
The beginning is taken from Psa 134:1; Psa 135:2 recalls Psa 116:19 (cf. Psa 92:14); and Psa 135:4 is an echo of Deu 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psa 134:1., His official servants in particular, but according to Psa 135:2, where the courts, in the plural, are allotted to them as their standing-place, and according to Psa 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jah ( , cf. note 1 to PsPsa 104:35), Jahve , and Jah . The subject of is by no means Jahve (Hupfeld), whom they did not dare to call in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Psa 147:1 (cf. Pro 22:18), the praising of His Name (Appolinaris: ): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Majesty and Goodness of God. | |
1 Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD. 2 Ye that stand in the house of the LORD, in the courts of the house of our God, 3 Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant. 4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
Here is, 1. The duty we are called to–to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this–the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, v. 2. Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God’s people (v. 4): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise (Jer. xiii. 11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God’s peculiar treasure above all people (Exod. xix. 5); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 135
The Lord Is Great Psalm Scripture v. 1-21:
This psalm is believed to have been written when Nehemiah returned from Babylon and Persia to rebuild the walls of Jerusalem, while opposed by Sanballat the Horonite, Tobiah, the Ammonite, with the Arabians and Ashdodites, as related in Nehemiah.
This Psalm Is a Mosaic, made up of many Psalms concerning the greatness of God and the joy of worship. Verses 1-14 are an invocation to praise God for three things: (1) First, for His goodness, v. 1-4, (2) Second, for his greatness, v. 5-7, and (3) Third, for His glory, v. 8-14. Verses 15-21 indicate three incentives to praise (1) First, because of perversions of heathens, v. 15-18; (2) Second, because of all God had done for Israel, v. 19,20; and (3) Third, because Zion was the ordained, proper place where “prayer is wont to be made,” v. 21.
Verses 1, 2 begin with an Hebrew “Hallelujah,” translated “praise ye the Lord,” which is the theme of the psalm. It is a phrase used in both the opening and closing, salutation and benediction of this psalm, v. 1,21. Both the priests and Levites, His special servants, who stand in His house and in the courts of the Lord, and all His people of Israel, are called on to praise Him, for His name is worthy, v. 19,20; Psa 134:1; Psa 92:13; Luk 2:37; See also 1Ch 16:37; 1Ch 16:42; 1Ch 23:30.
Verse 3, 4 ask that the Lord be praised because He is good; Songs are to be sung in praise to His name, “for it is pleasant,” or lovely, Psa 90:17; Psa 147:1.
Verse 4 adds that He is to be praised because He “hath chosen Jacob unto himself, and Israel for his peculiar treasure,” a people as custodian of His earthly program of Divine worship and service under the law, Exo 19:5; Isa 62:3; Mal 3:17; Tit 2:14; See also Deu 7:6-7; Deu 10:15; 1Sa 12:22; Psa 33:12.
Verse 5 affirms “I know (recognize) that the Lord is great, and that our Lord is above (higher than, supreme over) all gods,” that are lifeless, blind, deaf, dumb, and dead, Psa 115:4-8; Psa 95:9. See also Deu 3:24; Psa 145:3; Exo 8:10.
Verse 6 relates that historically which the Lord has pleased or willed to do He has done, “in heaven, in earth, in the seas, and all deep places,” manifesting His power and sovereignty over all creation, Deu 4:39; Dan 2:20; Job 42:2; Psa 115:3; Isa 43:13.
Verse 7 adds that God is presently in sovereign control of His universe, causing the “vapours (for rain) to ascend from the ends of the earth;” making “lightnings for the rain,” Job 28:25; Job 38:24; Zec 10:1; demonstrating His care for men, bird, beast, fishes, the earth and all her plant life and small creatures, as certified Jer 10:13; Jer 51:16; See also 1Ki 18:1; 1Ki 18:41-45; Job 5:10; Psa 148:8; Zec 10:1; Exo 19:16.
Verses 8, 9 assert that this living, sovereign God of Israel, “smote the first born of Egypt,” (with judgment upon) both man and beast, as related Exo 6:6; Exo 12:29. It is added that He also “sent tokens and wonders into the midst of thee, O Egypt, upon Pharoah, and upon all his servants,” as also recounted Exo 4:21; Exo 15:7; Psa 116:19.
Verses 10-12 explain that He also “smote great nations, and slew mighty or powerful kings,” as a God Sovereign in battlesPsa 136:17. Those named are “Sihon king of the Amorites, and Oz king of Bashan, and all the kingdoms of Canaan,” thirty one as numbered, Jos 12:7-24; See also Num 21:21; Num 21:33; Joh 12:7.
Verse 12 further states that He “gave their land for an heritage, an heritage unto Israel His people, as further explained Gen 17:8; Exo 34:24; Lev 20:24.
Verse 13 extols “Thy name (honor) O Lord, will endure for ever; and thy memorial O Lord, throughout all generations,” because of His deeds of the past on behalf of His people Israel. He desires that the Lord manifest His glory for them again, Exo 3:15; Exo 34:5-7; Hos 12:5; Mat 6:9; Mat 6:15.
Verse 14 asserts that the Lord “will judge (chasten) his people,” but will repent himself concerning his servants, “or will not chasten them forever. He will turn away from judging them with chastening when they repent, turn away from their sins, Gen 18:25; Psa 9:4; Psa 10:18; Psa 54:1; Psa 90:13; Psa 106:45.
Verses 15-18 describe the idol gods of the heathen as having blind eyes, deaf ears, dumb lips, without breath in their mouths; They are made of silver and gold, as works of men’s hands, lifeless, adding that both their producers and worshipers are like their gods, deaf, dumb, blind, spiritless, dead! Psa 115:4-8; See also Deu 4:8; 2Ki 16:3; Eze 39:21; 1Ch 16:26; Psa 52:7.
Verses 19, 20 address the a) house of Israel; b) the house of Aaron; and c) the house of Levi, asking all who feared the Lord to “Bless the Lord,” or praise the Lord God Jehovah, and glorify Him, Psa 22:23; Psa 115:9; 1Co 10:31; 1Sa 12:14; Ecc 12:13-14; Psa 118:2-4.
Verse 21 concludes, as verse 1 began, calling upon all Israel to bless, praise, and glorify the Lord in an high-praise of “Hallelujah,” for His residing or dwelling in Zion, even in the temple at Jerusalem, Psa 78:2; Psa 134:3; Psa 132:14; Psa 9:11; 2Sa 5:7.
Fuente: Garner-Howes Baptist Commentary
1. Praise ye the name of Jehovah Though this Psalm begins almost in the same manner with the preceding, the Psalmist would not appear to be addressing the Levites exclusively, but the people generally, since the reasons given for praising God are equally applicable to all God’s children. No mention is made of night watching, or of their standing constantly in the Temple. But indeed, as it was the special duty of the priests to take the lead in this devotional exercise, to give out, if we might use such an expression, and sing the praises of God before the people, there is no reason why we should not suppose that they are primarily addressed, and stirred up to their duty. We need only to examine the words more closely in order to be convinced that the people are included as next in order to the priests. (156) For the Psalmist addresses the servants of God who stand in the temple, then those who are in the courts, whereas no notice was taken of the courts in the former Psalm. Mention seems to be made of courts in the plural number, because the priests had their court; and then there was another common to all the people, for by the law spoken of, (Lev 16:17,) they were prohibited from entering the sanctuary. To prevent any feeling of disgust which might arise from the very frequent repetition of this exhortation to the praises of God, it is only necessary to remember, as was already observed, that there is no sacrifice in which he takes greater delight than the expression of our gratitude. Thus, (Psa 50:14,)
“
Sacrifice unto the Lord thanksgiving, and pay your vows to the Most High;”
and, (Psa 116:12,)
“
What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord.”
Particular attention is to be paid to those passages of Scripture which speak in such high terms of that worship of God which is spiritual; otherwise we may be led, in the exercise of a misguided zeal, to spend our labor upon trifles, and in this respect imitate the example of too many who have wearied themselves with ridiculous attempts to invent additions to the service of God, while they have neglected what is of all other things most important. This is the reason why the Holy Spirit so repeatedly inculcates the duty of praise. It is that we may not undervalue, or grow careless in this devotional exercise. It implies, too, an indirect censure of our tardiness in proceeding to the duty, for he would not reiterate the admonition were we ready and active in the discharge of it. The expression in the end of the verse — because it is sweet, admits of two meanings — that the name of God is sweet, as in the previous clause it was said that God is good — or, that it is a sweet and pleasant thing to sing God’s praises. The Hebrew word נעים naim, properly signifies beautiful or comely, and this general signification answers best. (157)
(156) “ Et quand on advisera de bien pres aux mots, on y trouvera que le peuple est adjoint, etc.”— Fr.
(157) “ Signifie proprement chose bien seante ou belle: et ce sens general convient mieux.” — Fr.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
We have now, says Hengstenberg, a group of twelve Psalms, sung after the prosperous completion of the Temple, and probably at its dedication, consisting of three new Psalms at the beginning, and one at the end, Psalms 146, which enclose in the middle eight Psalms of David. No period was more suitable for the appropriation of this Davidic cycle of Psalms than that in which the Davidic stem was, poorly enough, represented by Zerubbabel, whose humbled condition also gave occasion to the prophets of that period, Haggai and Zechariah, to lay a firmer and deeper hold on the rich promises given to the race of David.
This is one of the Hallelujah Psalms; it was intended for use in the Temple service; it is general in its character, and consists of exhortations to praise Jehovah, with reasons for so doing. This Psalm has much in common with the preceding one. Both are exhortations to worship; both are addressed to the priests and Levites engaged in ministering in the Temple. But this Psalm differs from the preceding in that in it the exhortation to praise the Lord is enforced by several reasons. There is no superscription to the Psalm; and we know neither its author nor the date of its composition.
INCITEMENTS TO PRAISE THE LORD
(Psa. 135:1-7)
In this strophe we have a fervent exhortation to celebrate the praise of God, supported by weighty motives to do so. Consider
I. The persons to whom this exhortation is addressed. Praise ye the Lord. Praise ye the Name of the Lord, &c. (Psa. 135:1-2). (See the Hom. Com. on Psa. 134:1.) The exhortation is addressed to the Levites who sang psalms and played on the different musical instruments which were used in the service of God, and to the priests who blew with the trumpets and repeated the liturgical prayers and the blessings. In this age we have no priestly class, for all Christians are priests, and the exhortation of the text is applicable to all Christians. Two characteristics of those to whom it is addressed are here specified
1. They have access to God. They stand in the house of the Lord, in the courts of the house of our God. Every believer in Jesus Christ may enter into the holiest by His blood. Through Him we have access unto the Father.
2. They serve God. Servants of the Lord, that stand in the house of the Lord. They stand ministering in His Temple. They wait His behests, and then hasten to obey them. The Christian looks to Christ not only as a Saviour to be trusted, but as a Sovereign to be obeyed. They who are thus admitted into the presence and service of God are under special obligations to praise Him.
II. The reasons by which this exhortation is enforced.
1. Because of the holiness of God. Praise the Lord; for the Lord is good. In Himself God is absolutely perfect. God is light, and in Him is no darkness at all. In Him the conscience finds the Supremely Righteous; the intellect, the Supremely Intelligent; the heart, the Supremely Kind; the soul, the Supremely Beautiful. Therefore it is fitting that He should be praised, and that with all our powers.
2. Because of the delight which the exercise yields. Sing praises unto His Name; for it is pleasant. Sincere praise to God exalts and exhilarates the spirit of him who presents it, strengthens his faith, increases his strength, and transforms him into the image of God. The reverent and hearty praise of the Divine Being is the heaven of the godly soul.
3. Because of His special relation to Israel.
(1.) In a special sense they were His people. For the Lord hath chosen Jacob unto Himself, Israel for His peculiar treasure. As His people they enjoyed special privileges. He guided them, sustained them, gave to them a goodly inheritance; many a time He delivered them, &c. As His people they had special obligations. They were called to be witnesses to the great truths of His unity, spirituality, and holiness, to the heathen nations. By their civil and religious institutions, and by their life and conduct, they were to testify for the Lord God amongst men.
(2.) In His esteem they were specially precious. His peculiar treasure. The Lord taketh pleasure in His people. If ye will obey My voice, indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine. God is good to all; but to His people He manifests His special regard. He
Keeps with most distinguished care
The man who on His love depends.
(3.) He had chosen them for this position. They did not attain it by their own effort, or merit it by their own excellence; but were selected to it by Him in His sovereign favour. This special and privileged relation to Him supplies most cogent reasons for praising Him. And the argument applies with still greater force to the people of God to-day.
4. Because of His sovereignty in nature. For I know that the Lord is great, and that our Lord is above all gods, &c. (Psa. 135:5-7). The poet represents this sovereignty as
(1.) Absolute. Whatsoever the Lord pleased that did He. He does what He pleases, because He pleases, and gives not account of any of His matters.
(2.) Omnipotent. Whatsoever in His sovereignty He willed, that by His power He effected.
(3.) Universal. In heaven, and in earth, in the seas, and all deep places. By these expressions the Psalmist intends to set forth the entire universe.
He everywhere hath sway,
And all things serve His might.
The poet represents the Lord as absolutely supreme over all the forces and phenomena of nature. And this representation we regard as () Philosophic; () Scriptural; () Assuring. (See the Hom. Com. on Psa. 107:23-32.) As the universal Sovereign, He has a right to universal praise.
CONCLUSION.Let us offer to God the sacrifice of praise continually. Let us praise Him not only with the lip, but with the life; not only in church, but everywhere; not only on the Lords day, but every day. Let us seek for a heart of constant praise
Not thankful, when it pleaseth me;
As if Thy blessings had spare days:
But such a heart whose pulse may be
Thy praise.
Herbert.
THE GREATNESS OF GOD AN INCENTIVE TO PRAISE HIM
(Psa. 135:8-14)
In this strophe the poet presents illustrations of the greatness and supremacy of the Lord to invite the people to praise Him. He illustrates His greatness by
I. His judgments upon the heathen. Who smote the firstborn of Egypt, both of man and beast, &c. (Psa. 135:8-11).
1. His judgments fall upon all classes of men, and even upon the brute creation. Who smote the firstborn of Egypt, both of man and beast. Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. Servants suffer for their masters sins. The consequences of a kings obstinate tyranny over man, and rebellion against God will fall heavily upon his subjects. And even the brute creation feel the smart of the penalty of human transgressions. When the Divine judgments fall upon the land, all classes, from the sovereign to the serf, feel the weight of the stroke.
2. His judgments reach the mightiest powers. Who smote great nations, and slew mighty kings, &c. Sihon king of the Amorites, was a man of great courage and audacity, and a distinguished military leader. And Og king of Bashan, was a man of gigantic size and stature, the ruler over sixty proud fenced cities, inhabited by a brave and powerful people. Yet, these great and warlike kings, with their valiant armies, were smitten and slain when the Most High arose against them. His frown strikes with dismay the heart of the most courageous, and the strong arm falls nerveless, and great and powerful nations are brought to nought.
3. His judgments are lessons. They are tokens and wonders. Wondersthings calculated to beget surprise and amazement. Tokens, or signsthings calculated to excite inquiry, and to teach inquirers important truths. The plagues of Egypt were significant of important truths concerning the Divine Being and His government. To the earnest listener they announced the almighty power of God, His hatred of tyranny and oppression, His regard for the oppressed, &c. These miracles of judgments were parables of the Divine character and procedure towards men. In this great power which is arrayed against tyranny and oppression we have a motive for celebrating the praise of the Lord.
II. His regard for His people.
1. He makes His judgments upon the heathen an advantage to His people. He gave their land for an heritage, an heritage unto Israel His people. (See Psa. 111:6.) In His government of the world the Lord has special regard to the interests of His loyal subjects. He makes all things work together for their good.
2. He defends the cause of His people. For the Lord will judge His people. (See Deu. 32:36.) He will see that they have that which is right, and in due time will rid them of their oppressors, and avenge them of their adversaries.
3. He pities them in their distresses. He will repent Himself concerning His servants. (See the Hom. Com. on Psa. 90:13.) He will not suffer them to be oppressed beyond their power of endurance, but in His mercy He will visit them in their afflictions and compass them about with songs of deliverance. Here then is a stirring incentive to praise the Lord; an incentive that should move the dullest heart to joyous and reverent strains.
III. His eternity and unchangeableness. Thy Name, O Lord, endureth for ever; Thy memorial, O Lord, throughout all generations. Gods eternity involves His immutability. It is the omnipotent and unchangeable eternity.
All earthly things are transient and mutable; but God abides for ever, and He is for ever the same. In this we have
1. An encouragement to faith. He is still the same as when He wrought mighty wonders and signs on behalf of Israel. Age does not diminish His interest in His people, or His faithfulness to them, or His power to aid them. Therefore they may sing, Behold, God is my salvation; I will trust, and not be afraid.
2. An argument for praise. The constancy of Gods love for His people and of His great and glorious doings for them, should constrain them to offer to Him the lowliest adoration and the heartiest praise.
Here, then, in these illustrations of the greatness of God, we have what ought to prove to all who are loyal to Him, irresistible incentives to exalt and magnify His holy Name.
THE VANITY OF IDOLS AN INCENTIVE TO PRAISE THE LORD GOD
(Psa. 135:15-21)
To show more fully the propriety of praising God, and Him alone as God, the Psalmist institutes a comparison between Him and idols, showing that the gods worshipped by the heathen lacked every ground of claim to divine worship and homage. They were, after all that could be done to fashion, to decorate, and to adorn them, nothing but silver and gold, and could have no better claim to worship than silver and gold as such.Barnes. Psa. 135:15-20 correspond almost exactly to Psa. 115:4-11. And as that passage has already engaged attention in this work, it will be sufficient in this place to indicate briefly a homiletical method of treatment. Here are four main points for consideration
I. The innate religiousness of human nature. The manufacture of idols indicates the religious tendency of human nature. Man must have a god of some kind; he must worship. Without an object of worship there are instinctive desires and cravings of the human soul which find no satisfaction.
1. Man wants an object of trust. Man is conscious of insufficiency for the deep meanings and momentous issues of life, and looks for help from beyond and above himself. If he find nothing higher, he will trust even in a dead idol (Psa. 135:18).
2. Man wants an object of worship. He has instincts which urge him to pay homage and reverence to a being or beings higher than himself. Worship is not imposed upon human nature, but the development of some of the deepest instincts of that nature. If it be objected that peoples have been discovered amongst whom there was no sign of the religious element, the reply is obvious, that such extreme exceptions prove the rule.
II. The sad perversion of the religious element in human nature (Psa. 135:15-18). That which should find its exercise and satisfaction and blessedness in the holy and ever-blessed God is here exhibited as turning to dead idolsvain simulacrain trust and reverence.
1. This perversion indicates amazing stupidity. How irrational! how absurd to suppose that a wooden, silver, or golden thing can be worthy of homage or of trust!
2. This perversion indicates moral derangement. If the conscience and the affections were in their normal condition, idolatry would be impossible. Idolatry is sin as well as folly.
3. This perversion is deplorably degrading in its effects. They that make them are like unto them, so is every one that trusteth in them. They who, turning away from Gods witness of Himself in the visible creation, worshipped the creature rather than the Creator, received in themselves the sentence of their own degradation. Their foolish heart became darkened. They became blind, and deaf, and dumb, and dead, like the idols they set up to worship.Perowne. Worship is transforming. Man becomes like his god. These remarks are applicable to the idolatries of our own land,the worship of wealth, social status, &c.
III. The grand Object of worship for man as a religious being. Bless the Lord, &c. (Psa. 135:19-20). Here is an Object
1. Suited to the needs of man. We have pointed out that man wants in his god an object of trust and of worship. The Lord is supremely trustworthy. He is unchangeable and infinite in power, kindness, and faithfulness. He is supremely excellent. He is glorious in holiness. God is light.
2. Suited to the needs of man as man and of all men. The house of Israel, the house of Aaron, the house of Levi, and all that fear the Lord, are here called upon to praise Him. The Lord is the God not of any one class or race, but the God of the spirits of all flesh.
Here is the grand object of worship for all men. All others are false and vain. Let all men worship the Lord God, and in so doing they will find the satisfaction, perfection, and blessedness of being.
IV. The chief place of worship for man as a religious being. Blessed be the Lord out of Zion, who dwelleth at Jerusalem. Hallelujah. As in Psa. 128:5; Psa. 134:3, Jehovah blesses out of Zion, so here, on the other hand, His people bless Him out of Zion. For there they meet to worship Him; there not only He, but they may be said to dwell (Isa. 10:24); and thence accordingly His praise is sounded abroad.Perowne. The church, though not the exclusive, is the chief place of worship. There devout souls meet; there He has promised to meet with them, &c.
To the Lord God, and to Him alone, let the hearty and reverent praise of all men be given. Praise ye the Lord.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 135
DESCRIPTIVE TITLE
A Call to Temple-Worship.
ANALYSIS
Stanza I., Psa. 135:1-4, A Charge to the Levites to Lead in the Delightful Duty of Praise. Stanza II., Psa. 135:5-7, A Personal Enforcement of this Dutybased on the Works of Creation. Stanza III., Psa. 135:8-12, The Samebased on Israels History. Stanza IV., Psa. 135:13-14, Jehovahs Name and Memorial a Guarantee of Future National Blessing. Stanza V., Psa. 135:15-18, Reproach cast on Idols. Stanza VI., Psa. 135:19-21, Four Classes called upon to Bless Jehovah.
(P.R.I.) Praise ye Yah.[780]
[780] See Psalms 105 headline (P.R.I.).
1
Praise ye the name of Jehovah, praise
O ye servants of Jehovah:
2
Who stand[781] in the house of Jehovah,
[781] For this word, see Exp. of Psalms 134.
in the courts of the house of our God.
3
Praise ye Yah for good is Yahweh,[782]
[782] = Jehovah; both spelled thus to shew its relationship to Yah.
make melody to his name for it is full of delight.
4
For Jacob hath Yah chosen for himself,
Israel as his own treasure.[783]
[783] Cp. Exo. 19:5.
5
For I know that great is Jehovah,
and our sovereign Lord is beyond all gods:
6
All that Jehovah pleased hath he done
in the heavens and in the earth,
in the seas and all resounding deeps:
7
Causing vapours to ascend from the end of the earth,
lightnings for the rain hath he made,
Bringing forth wind out of his treasuries.
8
Who smote the firstborn of Egypt
from man unto beast,
9
He sent signs and wonders into thy midst O Egypt
on Pharaoh and on all his servants.
10
Who smote great nations,
and slew mighty kings:
11
Reaching to Sihon king of the Amorites,
and to Og king of Bashan,
and to all the kingdoms of Canaan;
12
And gave their land as an inheritance
an inheritance to Israel his people.
13
Jehovah! thy name is to the ages,
Jehovah! thy memorial[784] is to generation after generation;
[784] Cp. Exo. 3:14-15.
14
For Jehovah will vindicate his people,
and on his servants have compassion.[785]
[785] Cp. Deu. 32:36.
15
The idols of the nations are silver and gold,
the work[786] of the hands of men:
[786] Some cod. (w. Sep., Vul.): works (pl.)Gn.
16
a mouth have theybut do not speak,
eyes have theybut do not see,
17
ears have theybut do not give ear,
nay there is no breath at all in their mouth.
18
Like them shall become they who make them
every one who trusteth in them.
19
O house of Israel bless ye Jehovah,
O house of Aaron bless ye Jehovah,
20
O house of Levi bless ye Jehovah.
O ye who revere Jehovah bless ye Jehovah.
21
Blessed be Jehovah out of Zion
who inhabiteth Jerusalem.
(Nm.)[787]
[787] See Psalms 136 (beginning).
PARAPHRASE
Psalms 135
Hallelujah! Yes, let His people praise Him, as they stand in His Temple courts.
3 Praise the Lord because He is so good; sing to His wonderful name.
4 For the Lord has chosen Israel as His personal possession.
5 I know the greatness of the Lordthat He is greater far than any other god.
6 He does whatever pleases Him throughout all of heaven and earth, and in the deepest seas.
7 He makes mists rise throughout the earth and sends the lightning to bring down the rain; and sends the winds from His treasuries.
8 He destroyed the eldest child in each Egyptian home, along with the firstborn of the flocks.
9 He did great miracles in Egypt before Pharaoh and all his people.
10 He smote great nations, slaying mighty kings
11 Sihon, king of Amorites; and Og, the king of Bashan; and the kings of Canaan
12 And gave their land as an eternal gift to His people Israel.
13 O Jehovah, Your name endures forever; Your fame is known to every generation.
14 For Jehovah will vindicate His people, and have compassion on His servants.
15 The heathen worship idols of gold and silver, made by men
16 Idols with speechless mouths and sightless eyes.
17 And ears that cannot hear; they cannot even breathe.
18 Those who make them become like them! And so do all who trust in them!
19 O Israel, bless Jehovah! High priests of Aaron, bless His name.
20 O Levite priests, bless the Lord Jehovah! Oh bless His name, all of you who trust and reverence Him.
21 All people of Jerusalem,[788] praise the Lord, for He lives here in Jerusalem. Hallelujah!
[788] Literally, the Lord be blessed from Zion.
EXPOSITION
With this psalm, we return to the series distinctively named Hallels; and may, from that circumstance, judge with considerable probability as to the bearings of the contents we may find in them. They are pre-eminently Temple psalms, almost certainly composed and not merely adapted for that purpose; and were probably written or collected and edited by King Hezekiah for the re-opening of the Cleansed Temple. How welllet us askdo they answer to such an origin and design? Do they contain any features from which fitness for such an intention can fairly be inferred? Leaving these questions to receive incidental answers, let us look at the psalm now before us.
It is obviously fitted for its purpose. It is, as to contents, manifestly a public psalm, appealing to the whole people. It celebrates their favoured position (Psa. 135:4); extols their covenant God, both as the God of all Creation (Psa. 135:5-7), and as Author of their national Redemption, in bringing them out of Egypt and into the Promised Land (Psa. 135:8-12); it brings up from Mosaic times (Exo. 3:14-15), in its rich significance, the Memorial Name of their covenant God, which it sets forth in its promissory significance (Psa. 135:13-14); it pours reproach upon the idols of the nations, in a manner fitted to impress on Israelites the preciousness of their knowledge of the one Living and True God (Psa. 135:15-18); and then, having previously at the outset, charged the Levites to lead in such delightful worship, it closes by solemnly calling upon the whole people, even including Gentile proselytes, to sustain the house of Aaron and the house of Levi in Jehovahs praise (Psa. 135:19-21). It is, therefore, emphatically a national song. Indeed, it has not a private or personal allusion in itwith one exception. That exception, however, is very observable. It consists of the sudden introduction, at Psa. 135:5, of a personal note, on which probably no one lower than a King would have adventured. Who is this that presumes to sayI know that great is Jehovah? Any godly monarch in Israel, it is true, might thus have made prominent his own individuality. A Jehoshaphat, for example, on the one hand, or a Josiah, on the other, might have thus authenticated Jehovahs praise; or, of course, a Hezekiahno smaller man nor less godly. Indeed, even for Hezekiah, one could almost wish for circumstantial evidence, dating this psalm late enough to clothe the speaker with such a strong assurance as would naturally spring from a recent recovery from sickness or a recent rescue from a foreign invader; and it is only when we recall our late conclusions respecting Hezekiahs youth, and the strong presumption thence arising that he experimentally knew Jehovahs power,that we became reconciled to his thus magnificently saying I know. But recalling this, we do feel content to leave it as the greater probability that the good King did, for the occasion named, compose this psalm: the more so, for that we have no knowledge of the poetic and musical accomplishments of either Jehoshaphat or Josiah.
QUESTIONS FOR DISCUSSION
1.
What is meant by saying some psalms are Hallels?
2.
What indications are in this psalm of its being a public psalm?
3.
This is also a national song. Discuss such indication.
4.
There is an exception to the public and national aspect of this psalm. What is it?
Fuente: College Press Bible Study Textbook Series
(1) The psalm opens with an adaptation and expansion (comp. Psa. 116:19) of Psa. 134:1. As there, the priestly class is addressed. Some, however, think that the addition, courts of the house of our God, as well as Psa. 135:19, make the application to all these standing in covenant relation to Jehovah. This is possible, but not proved by the evidence adduced.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psalms 135
Psa 135:15-21 Comments – An almost identical passage to Psa 135:15-21 is given in Psa 115:4-13.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Hallelujah of the Congregation and Its Servants.
v. 1. Praise ye the Lord, v. 2. Ye that stand in the house of the Lord, in the courts of the house of our God, v. 3. praise the Lord; for the Lord is good, v. 4. For the Lord hath chosen Jacob, v. 5. For I know that the Lord is great, v. 6. Whatsoever the Lord pleased, v. 7. He causeth the vapors to ascend from the ends of the earth, v. 8. Who smote the first-born of Egypt, both of man and beast, v. 9. Who sent tokens and wonders into the midst of thee, O Egypt, v. 10. Who smote great nations and slew mighty kings, v. 11. Sihon, king of the Amorites, and Og, king of Bashan, and all the kingdoms of Canaan, v. 12. and gave their land for an heritage, an heritage unto Israel, His people, v. 13. Thy name, O Lord, endureth forever, v. 14. For the Lord will judge His people, v. 15. The idols of the heathen are silver and gold, v. 16. They have mouths, but they speak not; eyes have they, but they see not;
v. 17. they have ears, but they hear not, neither is there any breath in their mouths, v. 18. They that make them are like unto them, v. 19. Bless the Lord, O house of Israel, v. 20. bless the Lord, O house of Levi, v. 21. Blessed be the Lord out of Zion,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
A SONG of praise to God (Psa 135:1-3, Psa 135:19-21) for:
1. His mercies to Israel (Psa 135:4, Psa 135:14).
2. His greatness in nature (Psa 135:5-7) and in history (Psa 135:8-12).
3. His infinite superiority to idols (Psa 135:15-18).
Metrically divided into three stanzas of seven verses each (Psa 135:1-7; 8-14; and 15-21). A “Hallelujah psalm” (Psa 135:1, Psa 135:21).
Psa 135:1
Praise ye the Lord (comp. Psa 104:35; Psa 105:45; Psa 106:1, Psa 106:48; Psa 111:1; Psa 112:1; Psa 113:1, etc.). Praise ye the Name of the Lord (comp. Psa 113:1). Praise him, O ye servants of the Lord; rather, praise it; i.e. the Name.
Psa 135:2
Ye that stand in the house of the Lord, in the courts of the house of our God. The “servants” are not here the priests and Levites only, as in Psa 134:1; but the priests, the Levites, and the peopleall those who throng the “courts” of the temple (comp. verses 19, 20).
Psa 135:3
Praise the Lord; for the Lord is good (comp. Psa 86:5; Psa 119:68). Sing praises unto his Name; for it is pleasant; or, “lovely” (comp. Psa 52:9; Psa 54:6).
Psa 135:4
For the Lord hath chosen Jacob unto himself. This is the first reason why Israel should praise God. Israel is his people, his chosen people, selected by him out of all the nations of the earth to be his own, his inheritance (Deu 4:20; Deu 7:6; Deu 14:2, Deu 14:21, etc.). And Israel for his peculiar treasure (see Exo 19:5).
Psa 135:5
For I know that the Lord is great, and that our Lord is above all gods. Here is the second reason why God should be praisedhe is great, greater far than any other being”above all gods””more to be feared than all gods” (Psa 96:4). This greatness is shown, firstly, in his power over nature, which is the subject of Psa 135:7, Psa 135:8; and secondly, in his dealings with mankind, which form the subject of Psa 135:8-12.
Psa 135:6
Whatsoever the Lord pleased, that did he (comp. Psa 115:3). God’s power is only limited by his own attributes of truth and goodness. He cannot contradict his own reason, or his own moral qualities. Otherwise he can do anything and everything. In heaven, and in earth, in the seas, and all deep places. This is intended as a complete division of space:
(1) the heavens above the earth;
(2) the earth and seas, in the middle sphere; and
(3) the abysses, or depths below the earth, as far as they can be conceived of as extending.
Psa 135:7
He causeth the vapors to ascend from the ends of the earth (comp. Jer 10:13; Jer 51:16) By God’s contrivance vapor is continually rising from the remotest regions of the earth, to hang in clouds, descend in rain, and spread abroad fertility. He maketh lightnings for the rain. To accompany it, perhaps to give it its fertilizing qualities. He bringeth the wind out of his treasuries (see Job 38:22, where God’s “treasuries” for the snow and the hail are spoken of; and comp. Virgil, ‘Aen.,’ 2:25).
Psa 135:8
Who smote the firstborn of Egypt, both of man and beast (comp. Exo 12:29). The most stupendous of the plagues of Egypt is given the first place in the account of God’s wonderful dealings with men, and especially with his people. It gave them the deliverance out of Egypt, which made them a people (Exo 12:31-33).
Psa 135:9
Who sent tokens and wonders into the midst of thee, O Egypt; or, “signs and wonders” (comp. Exo 4:9, Exo 4:21; Neh 9:10; Psa 78:43). Upon Pharaoh, and upon all his servants; i.e. “upon all his subjects.” The plagues fell upon the whole people of Egypt (Exo 7:21; Exo 8:4, Exo 8:11,Exo 8:17, Exo 8:24; Exo 9:6, Exo 9:11, Exo 9:25; Exo 10:6, Exo 10:15; Exo 12:30).
Psa 135:10
Who smote great nations (see Exo 14:27, Exo 14:28; Exo 17:8-13; Num 21:24-30, Num 21:33-35; Jos 8:21-26; Jos 10:10, Jos 10:11; Jdg 4:10-16; Jdg 7:19-23; Jdg 11:32, Jdg 11:33; 1Sa 7:10-13; 2Sa 8:1-14; 2Sa 10:8-19; 1Ki 20:1-30; 2Ki 3:4-27; 2Ki 14:25-28; 2Ki 18:7, 2Ki 18:8; 2Ki 19:35; 2Ch 14:9-15; 2Ch 20:1-25, etc.). And slew mighty kings (see Jos 12:9-24; Jdg 7:25; Jdg 8:21; 1Sa 15:33, etc.).
Psa 135:11
Sihon King of the Amorites (comp. Num 21:24; Deu 2:33). And Og King of Bashan (see Num 21:35; Deu 3:3). And all the kingdoms of Canaan. Joshua destroyed thirty-one Canaanite kingdoms (Jos 12:24).
Psa 135:12
And gave their land for an heritage, an heritage unto Israel his people (see Exo 6:8; Psa 78:55; Psa 136:21).
Psa 135:13
Thy Name, O Lord, endureth forever. The result of God’s marvelous doings (Psa 135:6-12) is that “his Name endureth forever”can never be forgottenattracts to itself eternal praise and honor. And thy memorial (or, “thy remembrance”) throughout all generations (comp. Psa 102:12).
Psa 135:14
For the Lord will judge his people; i.e. will right them whenever they are wronged (see Exo 2:23-25; Exo 3:7-9; Exo 6:6; Psa 54:1-3). And he will repent himself concerning his servants. God “will not keep his anger for ever” (Psa 103:9). When he has sufficiently chastised his sinful servants, he will “repent,” or “relent” (Kay, Cheyne), with respect to them, and receive them back into favor. The history contained in the Book of Judges strongly illustrates this statement (Jdg 3:6-11, Jdg 3:12-30; Jdg 4:1-3, Jdg 4:13-16; Jdg 6:1-16; Jdg 10:6-18; Jdg 11:4-33; Jdg 13:1-5, etc.).
Psa 135:15-18
The idols of the heathen are silver and gold, the work of men’s hands. They have mouths, but they speak not; eyes have they, but they see not. They have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: so is every one that trusteth in them. A condensed recitation of Psa 115:4-8 (comp. Jer 10:3-5). In its present place it is a sort of exposition of Psa 115:5.
Psa 135:19
Bless the Lord, O house of Israel. The concluding strain corresponds to the opening one, and is a simple hymn of praise. Israel generally, the priestly order, the Levites, and the devout worshippers of God, of whatever class, are called upon in succession to praise and bless Jehovah (comp. Psa 115:9-11). Bless the Lord, O house of Aaron (see Psa 115:10, Psa 115:12; Psa 118:3).
Psa 135:20
Bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord (comp. Psa 115:11, Psa 115:13).
Psa 135:21
Blessed be the Lord out of Zion. As God gives his people blessings “out of Zion” (Psa 134:3), so they praise and bless him most appropriately out of the same place. Which dwelleth at Jerusalem (comp. Psa 76:2; Psa 48:1-3). Praise ye the Lord (see the comment on Psa 135:1).
HOMILETICS
Psa 135:1-21
Reasons for the worship and service of God.
The psalm suggests to us
I. TWO REASONS FOR PRAISING GOD. (Psa 135:1-4.)
1. God is worthy of our utmost reverence. “The Lord is good.” The truth is too familiar to us to strike us; but if we contrast the character of the God whom we worship with that of the deities of heathen lands (see Psa 135:15-18), we see and feel how great is our privilege, how excellent a thing it is to pay reverent homage to One who is absolutely pure and true and kindwho is “good” in every attribute, whom we can worship, not only without loss of self-respect, but to our highest spiritual advantage.
2. Praise is pleasant. It is not merely that, in the “service of song,” human art may be called into play, and the exercise be tuneful and grateful to the cultured ear, but that to pour out our hearts in united thanksgiving and praise is an act which may fill the soul with pure and elevating joy.
II. GOD‘S DISTINGUISHING GOODNESS. “The Lord hath chosen Jacob for his peculiar treasure.” “Ye have not chosen me,” said our Lord, “but I have chosen you” (Joh 15:16). God did show especial kindness to Israel. Jesus Christ conferred a very peculiar honor on his apostles. Our heavenly Father does not treat all his children alike. He is bountiful to us all. He gives to us all more than we deserve, he fills our cup even to overflowing; but he gives to some that which he does not bestow on others. It would be a far less happy world than it is, and there would be far less opportunity for discipline and growth, if there were a dead level of power and privilege. We should not be envious of the special good which others are enjoying, but glad and grateful on their account; we should be observant of and thankful for every peculiar gift granted to ourselves. It is certain that God has “chosen” us for a place in his kingdom and a post in his service.
III. THE EXERCISE OF DIVINE POWER. (Psa 135:5-11.) God is great; he does what he pleases. He refreshes the earth; he smites kings and peoples in the day of his wrath.
1. He uses his Divine power to fertilize and enrich. God might have been “pleased” to make this earth a dreary and desolate place, but it pleased him to enrich and to adorn it, to give to us large resources for our use, so that, if we are only frugal and industrious, we can live in comfort and abundance.
2. He also uses his power to punish. When nations are guilty, as they have been, he “smites” and scatters and destroys; then “great nations” perish, and “mighty kings” are humbled. Families also, and individual men, are made to know that sin brings down punishment and penalty from God.
IV. THE ACTION OF DIVINE PITY. (Psa 135:14.) Though God sends his people into exile, yet he will take pity upon them; he will “judge them;” he will vindicate their cause; he will “repent himself concerning his servants,” i.e. he will reverse his decision concerning themhe will change penalty into mercy, he will turn banishment into restoration. “God will not always chide, neither will he keep his anger for ever.” He sends trouble and affliction, but “not willingly” (Lam 3:33); he wounds that he may heal, and, healing, restore to newness of life.
V. OUR DUTY AND OUR WISDOM. (Psa 135:15-21.) It is sad to think of the vast numbers of men that have spent their powers and their means in vain, on idols that could not hear or speak, on gods that had no existence apart from the darkened imaginations’ of men. They are wise indeed, who worship the true and living God, the holy and the loving Savior, who put their trust, not in uncertain riches, but in the living God”in the Father who will guide and guard them along all the path of life, in the Divine Friend who will sympathize with them and sustain them in all the trials of their course.
HOMILIES BY S. CONWAY
Psa 135:1-21
The march of mercy.
This psalm traces the progress of God’s mercy to his people from its source in the Divine nature on to its complete fulfillment in their loving, glad allegiance, the expression of which begins and ends the psalm.
I. IT BEGINS IN THE INHERENT NATURE OF GOD HIMSELF. (Psa 135:3.) “The Lord is good.” From this proceeds all the rest, and in this all that follows finds its explanation. That “God is love” is, after all, the key which fits the wards and unlocks the difficult problems of life as none other does or can. On other suppositions many thingsindeed, we may say most things, and these the most blessed facts of allthat we find in life are inexplicable; but with this, not even the darkest facts need be left out.
II. IT ADVANCES ON TO THE ELECTION OF HIS PEOPLE. (Psa 135:4.) Back in the counsels of eternity the Divine love decreed the method of its working; and this involved the election of Israel to the especial service which they were to render. That purpose is net all worked out yet; but much of it has beenand who is there can dispute its righteousness, or wisdom, or love? How could the work have been better done?
III. THE BEGINNING OF ITS ACCOMPLISHMENT SEEN IN THE CREATION OF THE WORLD. (Psa 135:5-7.) The material universe was formed, and is continued, not for its own sake, but for the sake of that which is moral and spiritual. This earth was to be the arena on which God’s gracious purposes were to be developed and perfected. Hence was it created, adorned, and fitted to be, not only the dwelling-place, but the training-place, of intelligent and moral beings, who should ultimately, when made perfect, become the intimate friends, companions, and ministers of the Lord God himself.
IV. IT WENT ON IN THE TRIUMPHANT AND WONDERFUL PRESERVATION OF HIS CHOSEN PEOPLE. (Psa 135:8-12.) The purposes of God, after a while, came into collision with the sin and selfishness of man; they ever do, and sometimes man’s rage causes sore trouble to God’s people; but his purpose is indestructible, and his enemies must perish.
V. IN HIS SORE PUNISHMENT OF HIS PEOPLE WHEN THEY SINNED, AND UNTIL THEY REPENTED. (Psa 135:13, Psa 135:14.) This portion of his dealing with them seems to have most of all impressed the psalmist’s mind. He declares that it will cause the memory of the Lord to endure forever, “throughout all generations.” We know how stern, how long-continued, were those disciplines, and how oftentimes the mercy of God in them was hidden from the sufferer’s view. But it was part of that mercy all the same, as God’s punishment of sin is ever part of his mercy. And it goes on until the sinner repents; and then God “repents himself concerning his servants.”
VI. IN THE REALITY OF THE REPENTANCE AND REFORMATION WROUGHT THEREBY. (Psa 135:15-18.) Who would ever have thought that idol-living Israelfor it was their besetting sinwould ever have come to speak thus contemptuously of idols and their worshippers? But God’s disciplines accomplished this. “Our God is a consuming fire,” blessed be his Name!
VII. IN THE PERFECT HARMONY OF WILL AND GLADNESS OF HEART IN REGARD TO HIMSELF, WHICH GOD AT LENGTH SECURED. This was his aim all throughto have a people like himself, filled with his love, animated by his Spirit, obedient to his will, and so a joy to themselves, their fellow-men, and to their God. Such is the meaning which lies underneath the exuberant expression of praise and love with which the psalm opens (Psa 135:1-3) and closes (Psa 135:19-21).S.C.
HOMILIES BY R. TUCK
Psa 135:3
The pleasantness of the Divine Name.
“God is love,” and this absolute fact concerning him is embodied in the Divine Name. This is especially true for us to whom the Divine Name of names is “our Father.” The word used here is elsewhere used in the sense of propitious or gracious; and it is the graciousness, pitifulness, long-suffering of God which, man thinks of as making his Name so lovely. In Psa 54:6 we find the expression, I will praise thy Name, O Lord; for it is good. Some think the meaning of the psalmist is, that the work of offering praise is pleasant; but it is fresher, and an indication of deeper feeling in the psalmist, that he should associate pleasantness even with the sound of the Divine Name.
I. THE PLEASANTNESS OF THE DIVINE TAME, BECAUSE OF WHAT IT RECALLS. There is a whole history of Divine dealings embodied in the Name. Illustrate from the way in which some special intervention of God was put into a special form of the Divine Name, such as Jehovah-jireh, Jehovah-nissi, Jehovah-tsidkenu, etc. The whole story of the Divine patience, intervention, and redemption is gathered up into the general name Jehovah, and is recalled by it. So the spiritual redemption is recalled by the name given to God manifest in the fleshJehovah-Jesus, Jehovah-Emmanuel. How pleasant the names which recall such gracious things!
II. THE PLEASANTNESS OF THE DIVINE NAME BECAUSE OF WHAT IT CONTAINS. It is familiar to point out that a name embodies and expresses the attributes or characteristics of a person. The early Bible names have distinct meanings; they describe persons. The Divine Name is lovely because it describes our ideal of everything true, pure, kind, gracious, wise. It describes him who is the “chief among ten thousand, and altogether lovely.” The satisfaction and rest of the human heart cannot come only out of what God says, or out of what God does; it comes out of what God is; and what God is is embodied in his Name.
III. THE PLEASANTNESS OF THE DIVINE NAME BECAUSE OF WHAT IT SUGGESTS OR ASSURES. When we have absolute confidence in a person, and seal that confidence by fixing our own name for him, all our future relations with that person are guaranteed. So the name Jehovah (Yehweh), “I am that I am,” seals our absolute confidence in God, and suggests entire trust in him, and the certainty of Divine help and blessing in all that may unfold before us. He is the “same yesterday, and today, and for ever.’R.T.
Psa 135:4
The selection of Israel.
“Peculiar treasure” is a special covenant-name for Israel (Exo 19:5; Deu 7:6). As used in the Scripture, “election” is not a theological term. It is not what it has been made, a doctrinal term, on which a sectarian system can be based. It stands for a fact or method of Divine dealing. It does not apply exclusively to any one thing, or any one people. God is always working in this way, electing, or selecting, the best agencies for carrying out his various purposes, now of wisdom and mercy, now of judgment and destruction. It is a poetic setting, and a comfortable self-glorifying, for the psalmist to speak of Jehovah as having “chosen Jacob unto himself, and Israel for his peculiar treasure.” The sober fact is that this particular nation was selected to carry out a particular Divine mission in the world; and it would have done better if it had thought more of its responsibility, and less of its privilege. Dr. T. Arnold wrote of Rome, Athens, and Jerusalem as representing the three people of God’s electiontwo for things temporal, and one for things eternal. Since his time we have learned to extend his thought, and to see in every nation a distinct Divine election to some ministry for the blessing of the whole of humanity. To us the election of Israel is no more than a representative and suggestive election.
I. IF WE TAKE THE TERM “ELECTION,” WE THINK OF A PRIVILEGE. The old Jews did this, regarding themselves as a petted nation, standing in the favor of God in an altogether unique manner. Consequently, they presumed on their privilege, and let it encourage self-pleasing. Those do it in modern times who make the sovereignty of their election the foundation of their religious hope. Antinomian presumptions always attend on the conception of God’s election as privilege. Frail man easily turns privilege into favoritism.
II. IF WE TAKE THE TERM “SELECTION,” WE THINK OF DUTY AND RESPONSIBILITY. And this is in every way healthier for us. God wants co-workers, agents in the sense-spheres, the human spheres; and he is always looking for such, always selecting such, always separating such. It is indeed an honor unspeakable to be selected; but if we think of ourselves as such, we almost forget the honor and the privilege, because we are so fully urged to noble endeavor by the burden of our responsibility.R.T.
Psa 135:6
God’s power can carry out God’s will.
“All that Jehovah willeth he hath done.” Observe the contrast with idols. If it were conceivable that they had the power to will, it is manifest that they have not the power to carry out, or execute, their will. Observe the contrast with men. They, undoubtedly, have the power to will, but the inability to perform oppresses them continually. “I would, but cannot,” is the constant cry of man’s feebleness. But a limitation on God’s power to execute what he wills is inconceivable; and if we could conceive it, we should find we had lost all worthy ideas of God. “With God all things are possible” that are not ridiculous in the statement. Calvin says, “The specification of Jehovah’s doings according to his pleasure, in heaven, earth, sea, and all deep places, puts before us in a graphic manner his particular care always and everywhere.”
I. THE CONNECTION BETWEEN GOD‘S WILL AND GOD‘S POWER. That can be seen in all the three spheres of God’s relations.
1. In the material world of things. It always was, and it always is, true that “he spake, and it was done; he commanded, and it stood forth?” Laws in their working may seem to cross other laws; but they cannot hinder the outworking of what God wills.
2. In the world of people. God “doeth as he wills among the armies of heaven, and inhabitants of the earth.”
3. In the spiritual world. Because that world is so difficult to apprehend, the connection between God’s will and power escapes our attention, though it is as sure as anywhere else.
II. THE HINDRANCES PUT IN THE WAY OF THE CONNECTION. They never come from things. The disturbances of nature are not real; they only represent human conceptions based on what is humanly observed. Tempests, earthquakes, etc; are in the Divine order. The hindrances can only come from intelligent creatures, to whom is entrusted a limited self-will. Man has this awful possibility given to him; he can come in between God’s will and the carrying out of that will.
III. THE TRIUMPH OVER THE HINDRANCES. That must sometimes be accomplished by the putting forth of Divine power; but it is the marvel of Divine grace that it is usually done by persuading the human will, bringing it into full harmony with the Divine will, and so getting the man himself to take the hindrances out of the way.R.T.
Psa 135:10
The Lord is a Man of war.
1. So thoroughly has Christianity filled the modern mind with the love of peace, that the older associations of Jehovah with times and scenes of war have become positively painful to us. Taking advantage of this feelingperhaps we should say this weakness of feelingthe infidel makes easy attacks upon the Old Testament Jehovah as an altogether unlovely and even bloodthirsty conception. Are we to be unduly alarmed, and to attempt explanations and excuses? or are we to take a firm stand, and say that, as the experience of war is one of the commonplaces of humanity, the association of Jehovah with war is inevitable; it must be made in every nation and in every generation, and according to the idea a nation has of war must be its notion of God as associated with war. In the last hundred years there have been a great variety of wars, right ones and wrong. Men cannot help it; they must associate their God with their wars. The thing to seek is a right association. Wars are dreadful things; but it is not possible to read history intelligently, and say that they have always been wrong. But if they have ever been just and right, God cannot be dishonored by being thought of as connected with them, and working out his purposes by means of them.
2. Then, again, wars belong to that liberty with which God has entrusted his creatures. It is a liberty over which he watches, and which he holds in due restraints. But he would not be fair to men unless he gave them a good length of tether. Man must have liberty enough to fight for his ends.
3. Again, if the self-defense of an individual man be right, and even aggressive action under some conditions,self-defense in an aggregate of individuals, in a nation, need not be wrong. We must distinguish between the misery of it and the sin of it. A nation has no way of aggressive or defensive action, in relation to the aggressive or defensive action of another nation, save by war.
4. And lastly, God may use nations, as well as natural forces, for the execution of his judgments. Natural forces are pestilence, famine, and convulsions, as we call them, of nature. The only national executive force is war. Reasonably, as well as poetically, God may be called a “Man of war.”R.T.
Psa 135:13
Authoritative records of the Divine ways.
“Thy memorial, O Lord, from one generation to another.” The “memorial” may be but another word for the “Name;” but from one point of view the “Name” is but gathering into a single term the records of the Divine dealings; and it does but express that conception of God himself which his Divine dealings have produced on us. So we may say that the memorial of his doings fills with meaning the Divine Name, and assures us that what God has ever been to his people, he ever will be. Once on a time learned men were sorely puzzled by certain irregular holes on the front of an ancient temple. One, more sagacious than the rest, suggested that these indentations might be the marks of nails used to fasten Greek characters to the stone. Lines were drawn from one point to the next, when they were found to form letters, and the name of the Deity unexpectedly stood disclosed. What is known as a “zikr,” or memorial service, is repeated by Mohammedans, at stated intervals, at the graves of those long dead, if they have left a reputation for holiness. The word “zikr” is closely connected with the Hebrew word for “a memorial,” or “remembrance,” indeed, one may say identical with it. The subject suggested is the Divine arrangement that the Divine dealings should be held in men’s memory through all the generations, and be a permanent moral force in every age. The Bible is the memorial.
I. THE BIBLE IS A BOOK OF HISTORY. It is more than this, but it is this; and this to a very great extent. It is a collection of records of events that have happened. Take history out of the Pentateuch (or Hexateuch), out of the so-called historical books, out of the prophets, and take the references to history out of the Psalms, and what would be left? The fact is not sufficiently considered. The records in the book are memorials, reminders, of actual events.
II. THE SUBJECT OF THE BIBLE IS GOD IN HISTORY. This brings to view the contrast between ordinary history and Biblical history. Scripture everywhere brings to view the direct relation of God to events. And so the records become memorials of God to every generation. Suggestive memorials, showing that history never is read aright unless God is seen in it.R.T.
Psa 135:14
The Divine repentances.
The explanation is often made that the changes of Divine plans are responsive to changes in the circumstances of God’s people. It is seeing deeper into the heart of truth to see that the Divine repentances even answer to the changing moods of God’s people. His “repenting himself concerning his servants” is really his “having compassion on them;” and that is responding to their moods. The separate meanings of the word “repentance” have often been presented, and the very limited senses in which the term can be applied to God have been variously shown. It represents the Divine responsiveness, which is as perfect as any other Divine attribute. It greatly helps us to see clearly that the Divine repentance is a perfect thing, because repentance, though it may be a right thing in man, is closely associated with frailty and evil. Repentance involves change of plan; and this must be based on change of mind. But we have constantly to change our minds and change our plans, in order to meet new conditions; and we never dream of such changing being wrong. They are not made wrong by calling them “repentances.” It is the association of sin with the change which brings in the element of regret which characterizes human repentance; but as there is no sin in God, there can be no regret; and we must eliminate these features from repentance when we apply the term to God.
I. THE DIVINE REPENTANCE IS RELATIVE TO MAN. There is no such thing as change in God, as repentance in God relative to the world of things. This theological truth science does but express by the “invariability of natural law.” There is no created thing that has independent action, so nothing can ever make new conditions for God to adjust himself to. Man alone can do this, because he can act independently.
II. THE DIVINE REPENTANCE IS RELATIVE TO MAN‘S CIRCUMSTANCES, There is a sense in which man is ever putting himself into fresh circumstances. What should we have to say of the helplessness of God, if he could not adjust himself to new conditions?
III. THE DIVINE REPENTANCE IS RELATIVE TO MAN‘S MOODS. For the Divine relations are spiritual; they mainly concern the man himself. And changing spiritual moods require wise and gracious adjustments on the part of God.R.T.
Psa 135:15-17
Irresponsible idols.
(See Psa 115:4-8.) As a psalm of the restored nation, this expresses the strong feeling cherished concerning the idols of surrounding small kingdoms; and the feeling was all the more bitter because those kingdoms were distressing the returned exiles by their active enmity. In denouncing their gods, the exiles intended covertly to denounce them. The following sentences are found in the Koran (Psa 2:2): “The unbelievers are like unto one who crieth aloud to that which heareth not so much as (his) calling or the sound of (his) voice. (They are) deaf, dumb, blind, therefore do they not understand.” In a Chinese village, in a time of drought, a missionary saw a row of idols put out in the hottest and dustiest part of the road. He inquired the reason, and the natives answered, “We prayed our gods to send us rain, and they won’t, so we’ve put them out to see how they like the heat and the dryness.”
I. THE MATERIAL FIGURES THAT CANNOT RESPOND. It is not easy to speak with proper care and precision in relation to the figures which men make to represent their gods. To the Israelites those figures were their gods, and from their point of view they were quite right in vigorously denouncing their helplessness. But to those who made the figures they were but sensible realizations of abstract ideas, imprisonments in form of spiritual conceptions. And yet we are compelled to admit that the figures were only this to the thoughtful, to the philosophic mind. To the mass of men idols, that is, figures of gods, practically take the place of the gods whom they really represent. The plea of the psalm, that idols are helpless, is effective against the sentiment of the ordinary idol-worshipper; but the reflective idolater regards it as altogether beside the mark, because the figures are but the reminders of some incarnation of his spiritual deity.
II. THE IMMATERIAL REALITY BEHIND THE FIGURES THAT CAN RESPOND. Let the figures be the agency we use for our dealing with the unseen One; then, though still we may not think of bodily organs or senses, we can be sure of response in the spiritual, and, if necessary, also in the material spheres. We also have the figure of the human Christ to help us to realize the eternal Father, who is the Hearer and Answerer of prayer.R.T.
Psa 135:21
God’s earthly dwelling-place.
As in Psa 128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zionthat is the place where the reciprocal relation is best and chiefly realized. What ideas can be properly associated with God’s having a permanent abode on earth? We must be careful to distinguish between ideas that may be cherished, and ideas that must be dismissed as unworthy.
I. GOD‘S EARTHLY DWELLING–PLACE CENTRALIZES THE RELIGION AND THE NATION. “In Jerusalem is the place where men ought to worship.” Under some circumstances it may be a good thing to have religion localized; but advancing development makes such localization a hindrance and an evil. “The time now is when neither on Gerizim nor at Jerusalem shall men worship the Father.” The material help is only wanted until the spiritual has come. Then man himself is God’s dwelling-place.
II. GOD‘S EARTHLY DWELLING–PLACE DECLARES GOD‘S RELATIVITY TO MAN. We often think of man as in God’s image; but there is an answering truthGod is in man’s image. That God should want an earthly dwelling-place convinces men that he is one of themselves; seeing he wants what they want. So God’s temple dwelling-place was the foreshadowing of, and preparation for, his incarnation in his Son, and for the spiritual indwelling by the Holy Ghost.
III. GOD‘S EARTHLY DWELLING–PLACE CONVINCES OF THE IMMEDIACY OF HIS KNOWLEDGE. God absent in heaven is thought of as knowing by report. God actually and always present knows at once, is immediately interested, and can instantly act. Illustrate by the moral effect of the absence of an earthly king, and the moral effect of the sense of his presence.
IV. GOD‘S EARTHLY DWELLING–PLACE BECOMES A PERPETUAL CALL TO DUTY, AND INSPIRATION OF GOODNESS. The sense of service is quickened when that service may be called for at any hour; and the hope of winning the King’s approval renews holy endeavor. God’s dwelling with men is real, but unseen. No Jew would doubt that God was in his holy temple. But no Jew ever saw him. That unseen presence helped to the later conception of God dwelling unseen in the temple of man’s soul, apprehended as the Holy Ghost.R.T.
HOMILIES BY C. SHORT
Psa 135:1-21
God’s praises.
“An exhortation to the priests and Levites who wait in the sanctuary to praise Jehovah, both because of his goodness in choosing Israel to be his people, and because of his greatness, and the almighty power which he has shown, in his dominion over the world of nature, and in the overthrow of all the enemies of his people. Then his abiding majesty is contrasted with the nothingness of the idols of the heathen.”
I. THE GENERAL GROUNDS OF THE PRAISE OF GOD.
1. Because he is good. (Psa 135:3.)
2. Because his name or nature is beautiful, or lovely.
II. SPECIAL GROUNDS OF PRAISE.
1. Because he has chosen Israel to be his people. When God has bestowed great privileges he seems to have chosen such a people, as in the case of the Jews and the other great peoples of the world.
2. Because of the greatness of God in the works of nature. His will is absolute and irresistible in all the material world. But man has free will, and can oppose God, though God’s will is supremely good and ought to be obeyed.
3. Because of the greatness and goodness of God in redemption. (Psa 135:8, Psa 135:9.) In both temporal and spiritual redemption. He gave his people the promised land.
4. The righteousness of God. (Psa 135:14.) He judgeth his people, and has pity upon them. Righteousness and mercy make the perfect God worthy of all praise-worship.
5. God‘s infinite sympathy compared with the idols of the heathen. They cannot speak, or see, or hear. God is in contact and sympathy with the meanest of his creatures.S.
Fuente: The Complete Pulpit Commentary
Psalms 135.
An exhortation to praise God for his mercy, for his power, and for his judgments. The vanity of idols. An exhortation to bless God.
IT has been conjectured, that this was the morning hymn, which the precentor called upon the Levites to sing at opening the gates of the temple, as the former was sung at the shutting up of the gates in the evening. Some imagine from Psa 135:13 compared with Exo 12:14 that it was a paschal hymn, and the contents of the psalm seem to countenance that opinion.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 135
1Praise ye the Lord.
Praise ye the name of the Lord;
Praise him, O ye servants of the Lord.
2Ye that stand in the house of the Lord,
In the courts of the house of our God,
3Praise the Lord; for the Lord is good:
Sing praises unto his name; for it is pleasant.
4For the Lord hath chosen Jacob unto himself,
And Israel for his peculiar treasure.
5For I know that the Lord is great,
And that our Lord is above all gods.
6Whatsoever the Lord pleased, that did he
In heaven, and in earth,
In the seas, and all deep places.
7He causeth the vapours to ascend from the ends of the earth;
He maketh lightnings for the rain;
He bringeth the wind out of his treasuries.
8Who smote the firstborn of Egypt,
Both of man and beast.
9Who sent tokens and wonders
Into the midst of thee, O Egypt,
Upon Pharaoh, and upon all his servants.
10Who smote great nations,
And slew mighty kings;
11Sihon king of the Amorites,
And Og king of Bashan,
And all the kingdoms of Canaan:
12And gave their land for a heritage,
A heritage unto Israel his people.
13Thy name, O Lord, endureth for ever;
And thy memorial, O Lord, throughout all generations.
14For the Lord will judge his people,
And he will repent himself concerning his servants.
15The idols of the heathen are silver and gold,
The work of mens hands.
16They have mouths, but they speak not;
Eyes have they, but they see not;
17They have ears, but they hear not;
Neither is there any breath in their mouths.
18They that make them are like unto them:
So is every one that trusteth in them.
19Bless the Lord, O house of Israel:
Bless the Lord, O house of Aaron;
20Bless the Lord, O house of Levi:
Ye that fear the Lord, bless the Lord
21Blessed be the Lord out of Zion,
Which dwelleth at Jerusalem.
Praise ye the Lord.
EXEGETICAL AND CRITICAL
Contents and Composition.An exhortation to praise the name of Jehovah, addressed to His servants who stand in the sanctuary and its courts prepared for His worship (Psa 135:1-2). Such praise is a pleasant employment, and one befitting the People of Jehovahs choice and inheritance (Psa 135:3-4). For Jehovah hath made Himself known as the great God and Lord by mighty deeds in the realm of nature (Psa 135:5-7), and in history, specially in leading His people forth from Egypt (Psa 135:8-9) and into the Promised Land (Psa 135:10-12), and, in His helpful and saving power, proves Himself to His people, who transmit His memory to all generations upon the ground of His self-revelation (Psa 135:13-14), to be the Living God as contrasted with worthless idols and their powerless worshippers (Psa 135:15-18). Finally a repeated exhortation to the whole house of Israel, in all the classes of all its members, to praise Jehovah, passes over into the hymn of praise itself (Psa 135:19-21).
This Psalm is indisputably one of the latest in the Psalter; for it is almost wholly composed of passages taken from other Psalms, and interwoven with allusions to the law and the prophets. The beginning, Psa 135:1, is from Psa 134:1, enlarged by an allusion to Psa 116:19, or Psa 92:14. Psa 135:3 points to Psa 147:1, comp. Pro 22:18, from which it becomes manifest that the subject is not Jehovah (Hupfeld), but either His name, as in Ps. 54:8 (Sept., Chald., Jerome, Luther, Hitzig), or His praise (Del.). Psa 135:6 is like Psa 115:3. Psa 135:7 is an echo of Jer 10:13; Jer 51:16, with an allusion to the three departments of creation, as in Exo 20:4. The effects of lightning as bringing rain, as in Zec 10:1, Psa 135:8 f., follows Psa 136:10 f. The form: , Psa 135:9, is probably an imitation of Psa 116:19. Psa 135:10 alludes to Deu 4:38, and the related passages, Num 7:1; Num 9:1; Num 11:23; Jos 23:9. Psa 135:13 is from Exo 13:15, comp. Psa 102:13, and Psa 135:14 from Deu 32:36, comp. Psa 90:13. Finally, Psa 135:15 f. are taken with slight modifications from Psa 115:4-11, comp. Psa 118:2; Psa 118:4. In the very midst of expressions taken from Deut., linguistic indications of a late period suddenly appear.
[Delitzsch: This Psalm is composed like a piece of mosaic. The early Italian poet Lucilius makes a comparison between mosaic-work and certain styles of writing: quam lepide lexeis compost ut tesserul omnes,Psalms 135 is not the first instance of the employment of such a style. We have already seen specimens of it in Psalms 107; Psalms 98. These Psalms are chiefly composed of passages from the second part of Isaiah, while Psalms 135 selects its tesserul from the Law, the Prophets, and the Psalms.J. F. M.]
[Psa 135:1-2. Hengstenberg: The hallelujah at the beginning announces in one word the subject of the Psalm. That by the expression: the servants of the Lord, the whole people are to be understood, and not the priests, as in Psalms 134, is rendered more evident from the mention of the courts in Psa 135:2, and from the conclusion, Psa 135:19-20, where the whole of the Lords servants are distributed into their several divisions, 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 Psa 135:19.J. F. M.]
Psa 135:5 being introduced as supporting the exhortation to praise God, refers to the conviction of the Psalmist, Psa 20:7, confirmed by experience, that the matter of praise is most abundant, and that the appeal drawn therefrom is most just. It contains no reference to the duty of marking Gods revelation in nature as contrasted with the practice of the heathen, Rom 1:19 f. (Kimchi, Calvin).
Psa 135:7-14. The end of the earth does not mean the horizon, the boundary line of vision (Grotius, Rosen., De Wette), or the sea, the limit of the solid land (Kimchi, Amyrald); but it defines the earth as separate from the heavens (Aben Ezra, Flaminius, Hupfeld). Psa 135:7 b. probably does not allude to any miraculous mixture of the opposite elements, fire and water (Kimchi, Calvin, Geier, and others), but to the usual occurrence of lightning together with rain in a thunder-storm. [The rendering of Psa 135:7 c. in E. V. would be improved by the substitution of: store-houses for: treasuries. Psa 135:14. Perowne: Here is the proof and evidence that Jehovahs name abideth for ever, that He will manifest, as in the past, so in the future, His righteousness and His mercy to Israel.J. F. M.]
Psa 135:21. It is worthy of attention in the final verse, that Zion, which elsewhere designates the seat of Jehovah, from out of which He dispenses blessing (Psa 128:5; Psa 134:3), is mentioned here as the place from which a blessing is directed to Jehovah, that is, the answer to Jehovahs blessing proceeding from Zion, and acknowledging with praise that it is a true blessing of God. This corresponds fully, however, to the actual relations of Zion.
HOMILETICAL AND PRACTICAL
What we know of God, we are also to utter in the Church in His presence, and to confess in the face of the whole world.Those only can praise the Lord aright, who know His name, love His honor, and, as God-fearing men, trust to the disposing will of the Eternal.Gods judgments in the world are deeds of deliverance for the people of His choice.God has chosen us to be the people of His inheritance, but are we ever ready to offer that which is due to Him and becoming to us?Idols can give no help, and yet the heathen cleave to them tenaciously, even until their certain destruction; but how often do we suffer ourselves to be called in vain to Gods worship, while that worship is given to the only good, mighty and living God.God has done so much for us that we can never thank Him sufficiently for it; but what do we do for Him?If we seriously believe that the Almighty Ruler of the universe is our gracious God and faithful Father, what need we fear from the elements and the forces of the world?
Starke: Your election to blessedness is an inestimable gift of Gods mercy, but just for this reason be the more diligent to make your calling and election sure (2Pe 1:10).Great benefits entail great obligations; if we have been purchased by God as His inheritance, we must not live according to our own will, but the will of Him who died for us and rose again.As soon as a man becomes small in his own heart, God becomes great there. In proportion as he has true humility in his heart, will he have a lofty regard for God in his soul.God has His power in His will, and His will is all power, so that it can fail of nothing.Look around everywhere, go whither thou wilt, thou wilt find everywhere proofs of the Divine omnipotence and wisdom.It is a sign that a man is altogether dead in his heart, when he can look upon the heavens without rejoicing that He who created them is his Father, and that his inheritance there is eternal.The hearts of many are still like those of the Egyptians, first they would see signs and wonders, and when they see them they do not believe.Sin drives people from their own land and brings them to misfortune, with regard both to their temporal and spiritual life.Be not overanxious, dear soul, about the Christian Church, as though it will be quite extirpated. No; as God abides for ever, so is He ever able to preserve and protect His little band, and to judge its enemies.God does not judge His people otherwise than in mercy.Satan easily urges from one folly and state of blindness to another, the victims of his delusion.How many are like idol-images, when they have eyes, ears and mouths as though they had none, that is, when they, do not use them when and how they shouldGods praise is a part of His true fear; it cannot therefore be intermitted without sin.God who once dwelt in Jerusalem, desires to dwell in thy heart; it shall be His Zion and His Temple. Refuse it not to Him (Joh 14:23).
Frisch: I am chosen to be Gods inheritance, and therefore I cannot conform myself to the great mass of the world. I am Gods and not my own. I am a vessel of His mercy, alas for me if I should become a vessel of His wrath! I am an instrument of His mercies, whose influence I would have shed upon me. I am His heir, a joint-heir with His, Son; with this I am satisfied.Guenther: Cast your idols away from your heart and house, and you will become a priest of the Highest.Diedrich: According to a mans God, is he himself.Taube: Zion and Jerusalem are the starting-place and goal of all Gods revelations of Himself. They have an eternal significance.L. Harms: To have a living God, to whom we can pray, is bliss.
[Matt. Henry: The reasons why we should praise God: (1) because He whom we are to praise is good; (2) because the work is its own wages; (3) because of the peculiar privileges of Gods people.God is and ever will be the same to His Church, a gracious, faithful, and wonder-working God; and His Church is and will be the same to Him, a thankful, praising people; and thus His name endures for ever.Bishop Horne (Psa 135:8-9): The objects of a mans sin frequently become in the end the instruments of his punishment.Barnes: Who, in reading this Psalm, can fail to catch the feeling of the Psalmist, and say amen and amen?J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This is what is called an Hallelujah Psalm; so called, because what we translate, Praise ye the Lord, might have been preserved, Hallelujah! It consists of praises from beginning to end.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The arguments here made use of for giving praises to the Lord, are very plain and unanswerable. Jehovah is to be praised on his own account, for his greatness, goodness, glory. He is to be praised on our account, for that goodness, greatness, and glory, which he hath extended unto us. And it is not only a reasonable service, but a pleasant service, when we praise him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 135:1 Praise ye the LORD. Praise ye the name of the LORD; praise [him], O ye servants of the LORD.
Ver. 1. Praise ye the Lord, Praise ye ] Praise, praise, praise. When duties are thus inculcated it noteth the necessity and excellence thereof; together with our dulness and backwardness thereunto.
O ye servants of the Lord
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“A song of the ascents.” It is no longer Sinai, the mountain of the people’s responsibility, but Zion, the seat of royal grace, after the fleshly king’s ruin also. Under the true King and the faithful Priest praise unceasing rises, even in the nights. How should it be otherwise when Christ establishes the blessing on the overthrow of the enemy?
Now follow a few psalms less closely connected, though the second may be regarded as an answer to the first. The third stands comparatively isolated, yet in its evidently right place. The fourth, instead of (like it) recalling the shame and sorrow of the Babylonish captivity, is an avowed thanksgiving to Jehovah, not only for His word, but for His everlasting loving-kindness. These are all judicial, and apply during the crisis which marks the incoming of the new age, The fifth or last expresses the deeper work of self-judgment before the inescapable presence of Jehovah; yet it looks the more for His slaying the wicked (the judgment of the quick and of the dead), while baring the heart now in order to be thoroughly proved and led in the way everlasting. The last two are Davidical, as are the seven that succeed.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 135:1-4
1Praise the Lord!
Praise the name of the Lord;
Praise Him, O servants of the Lord,
2You who stand in the house of the Lord,
In the courts of the house of our God!
3Praise the Lord, for the Lord is good;
Sing praises to His name, for it is lovely.
4For the Lord has chosen Jacob for Himself,
Israel for His own possession.
Psa 135:1-2 These phrases refer to priests. See fuller note at Psa 134:1.
Psa 135:1 Praise This is the Hebrew term Hallelujah. Notice the name for Israel’s Deity is the abbreviated YHWHYah (Psa 135:1; Psa 135:3-4; Psa 135:21), which forms the end of praise (lit. Praise the Lord).
the name of the Lord See Special Topic: The Name of YHWH.
Psa 135:4 Israel for His own possession Israel was YHWH’s special choice (cf. Exo 19:5-6; Deu 7:6; Deu 14:2; Deu 26:18; Isa 43:21; Mal 3:17; 1Pe 2:9) to reveal Himself to the nations (see Special Topic: YHWH’s Eternal Redemptive Plan).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
This Psalm is probably by Hezekiah, continuing the Songs of the Degrees. Corresponds with 114 and 115. See Structure (p. 826).
Praise ye THE LORD = Hallelujah. App-4.
name. See note on Psa 20:1.
the LORD. Hebrew. Jehovah. (App-4). Note the three Jehovah’s between Jah in Psa 135:1 and Elohim in Psa 135:2. Corresponding with the threefold blessing of Num 6:22-27.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 135:1-21 is one of those psalms that begins and ends with the word Hallelujah.
Praise ye the LORD ( Psa 135:1 ).
Hallelujah.
Praise the name of Yahweh; praise him, O ye servants of Yahweh. Ye that stand in the house of the LORD, in the courts of the house of our God, Praise the LORD ( Psa 135:1-3 );
So this exhortation of praising God repeated, emphasized, and repeated for emphasis. “Praise the Lord. Praise the name of the Lord. Praise Him all ye servants. Ye that stand in the house of the Lord, in the courts of the house of our God. Praise the Lord.” And now He’s going to tell you why you should praise Him.
for the LORD is good ( Psa 135:3 ):
How are you to praise Him?
sing praises unto his name; for it is pleasant ( Psa 135:3 ).
And again, why?
For the LORD hath chosen Jacob unto himself, and Israel as his peculiar treasure ( Psa 135:4 ).
Now we are told in the New Testament that you have become His peculiar people, which we told you Thursday night was His people of possession. The word peculiar is the word possess. So you are the people that God has claimed as His possession is what it is. Now Israel was God-possessed, they were His treasure. He possessed them as His treasure. He claimed them. “I possess you as My treasure.” God possesses you as His people. And so Israel is His possessed treasure, or the treasure that He possesses.
For I know that the LORD is great, that our Lord is above all gods ( Psa 135:5 ).
Now there are many gods that people worship and serve, but they are not living; they are not true. There is One true and living God, the maker of the heaven and the earth. And our Lord is above all of the gods that men have made.
Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and in the deep places ( Psa 135:6 ).
God’s pleasure, God’s will. Whatever He pleases. Who can say unto the Lord, “Why have you done thus?” He does what He pleases to do. I have no right to challenge Him. I have no power to resist Him. In the book of Revelation, chapter 4, when the elders fall down and cast their golden crowns before the throne of God, they say, “O Lord, Thou art worthy to receive glory and honor: for Thou has created all things, and for Thy good pleasure they are and were created” ( Rev 4:11 ).
Now, like it or not, God made you for His own pleasure. He didn’t make me for my pleasure. Nor will my life ever be fulfilled if I seek only my pleasure. That can be a very empty, futile, frustrating life seeking my own pleasure. I can only find fulfillment when I bring God pleasure, because that’s why He made me. And to answer to the reason for my being, I must bring pleasure to God. He has done whatever He pleased.
He causes the vapors ( Psa 135:7 )
And, of course, praise the Lord because of His power over the universe, His creation of the universe.
He causes the vapors to ascend from the ends of the earth; and he makes the lightning for the rain; he brings the wind out of his treasuries. He smote the firstborn of Egypt, both of man and beast. He sent his tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, upon all of his servants. He smote the great nations, he slew the mighty kings ( Psa 135:7-10 );
In other words, “Israel, praise the Lord. Praise ye the Lord,” and all. Why? Because He delivered you out of Egypt. He delivered the land into your hand. He smote,
The kings of Sihon, the Amorites, Og the king of Bashan, and all the kingdoms of Canaan: and he gave their land for a heritage, a heritage unto Israel and his people. Thy name, O Yahweh, endures for ever; and thy memorial, O Yahweh, throughout all the generations. For the LORD [or Yahweh] will judge his people, and he will repent himself concerning his servants ( Psa 135:11-14 ).
Now in contrast, here is God. Has done all of these marvellous mighty things, demonstrating His power, His authority, His love.
But the idols of the heathen ( Psa 135:15 )
You see, He’s the Lord over all the gods. “The gods of the heathen,” the idols that they have made,
are silver and gold, they are the work of men’s hands. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: and so is every one that trusteth in them ( Psa 135:15-18 ).
Now we had this same concept given to us in the one-hundred-and-fifteenth psalm where he said much the same thing in talking about the idols of the heathen. He makes these philosophical observations. Number one, men often make their own gods. They’ll carve them out of silver, gold, wood, stone. When a man makes his own god, he makes his god like himself. Eyes, ears, nose, mouth, feet. Because I have eyes, ears, nose, mouth, feet. But he makes his god, in reality, the god that he has made, he makes his god, but the god that he has made is less than he is. For though he put eyes on the god, the eyes can’t see. Though he put feet on them, they can’t walk. Though he put ears on them, they can’t hear. So the god is less than the man who has made it. But the damning aspect of the philosophy is that a man becomes like his god. They that have made them have become like the gods that they have made. They that make them are like unto them. And so is every one that trusts in them.
In other words, a man becomes like his god. Thus, if you’ve made your own god, you made a god that is really less than you are, and thus, in worshipping that god, the projection of yourself, you are worshipping something really that is less than you. And then you become like it. Therefore, it is degrading. It’s downhill. It’s a degrading experience to worship your own gods of your own concepts, your own ideas, and all. It is a degrading experience, because your god is always too small and he is even less than you and you’re becoming like him. And so it is always degrading for any society or any man to worship anything other than the true and the living God that made the heavens and the earth. To worship any other God is degrading. You see, men are in the process of being degraded as they worship other gods. “They that worship them have become like unto them; so is every one that trusts in them” ( Psa 115:8 ). A man becomes like his god. That can be a damning philosophy, or it can be a blessed philosophy. It all depends on who your god is.
“Beloved, now are we the sons of God, it doth not yet appear what we’re going to be. We know that when He appears, we will be like Him” ( 1Jn 3:2 ). Why? Because a man becomes like his god. That’s blessing. That’s glorious. I’m thrilled, because I’m serving the true and the living God. If I wasn’t serving the true and the living God, that would terrify me. To think that I was becoming like my god.
As I see men worshipping pleasure, living after sex, living after pleasure, becoming like their gods, being obsessed by lust. As I see men who are living after power, that driving ambition, destroying others, climbing to the top. Scratching, clawing, crawling over others. Disregarding others. Obsessed by power. And becoming like their god. How tragic. “But we, with open face beholding the glory of the Lord, are being changed from glory to glory into the same image” ( 2Co 3:18 ). A man becomes like his god. It surely places a high priority and an importance upon worshipping the true and the living God.
Bless the LORD, O house of Israel: bless the LORD, O house of Aaron: Bless the LORD, O house of Levi: and ye that reverence the LORD, bless the LORD ( Psa 135:19-20 ).
That should include all of you.
Blessed be the LORD out of Zion, which dwells at Jerusalem. Hallelujah ( Psa 135:21 ).
So the last of the psalms. We get to Psa 145:1-21 on through to the end. They all begin and end with Hallelujah. It’s just one of those favorite words of exhortation unto praise. “
Fuente: Through the Bible Commentary
Psa 135:1. Praise ye the LORD.
Or, Hallelujah. Hallelujah is the key-note of it. So this is one of the Hallelujah Psalms, for so it begins; and if you look at the end, you will see that so it closes. There is Hallelujah again. The whole Psalm is shut in at the beginning and at the end with this which is both our duty and our delight: Praise ye the Lord.
Psa 135:1. Praise ye the name of the LORD;
The character, the work, all that is revealed of God, is a subject for praise: and especially that wonderful and incommunicable name Jehovah, never mention it without praise: Praise ye the name of the Lord.
Psa 135:1. Praise him, O ye servants of the LORD.
Make it a part of your service. Praise him because you are his servants. Praise him because he accepts your service. You ought to be first in sounding his praises, therefore, Praise him, O ye servants of the Lord.
Psa 135:2. Ye that stand in the house of the LORD, in the courts of the house of our God,
You are permitted to dwell near to him. You have a standing and an abode, an office and a work, in the courts of the Lords house; therefore take care that you begin the strain. Should not the Kings courtiers praise him? Praise him, then, ye that stand in the courts of the house of our God,
Psa 135:3. Praise the LORD; for the LORD is good:
There is one excellent reason for praising him, and you can never praise him too much. He is so good that you can never extol him to an exaggeration.
Psa 135:3. Sing praises unto his name; for it is pleasant.
That is, singing Gods praises is pleasant; it is a pleasant duty, and the Lords name is pleasant, or lovely. The very thought of God brings the sweetest emotions to every renewed heart; there is no pleasure in the world that exceeds that of devotion. As we sing praises unto the Lord, we shake off the cares of the world, we rise above its smoke and mists, and we get there the clearer atmosphere of communion with him.
Psa 135:4. For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
There is something for you who are the Lords chosen to sing about.
In songs of sublime adoration and praise,
Ye pilgrims to Zion who press,
Break forth, and extol the great Ancient of days,
His rich and distinguishing grace.
Psa 135:5. For I know that the LORD is great, and that our Lord is above all gods.
I know it, says the writer of the Psalm; I know it by experience; I know it by observation; I am sure of it. There is no god like unto our God. He is a great Creator, a great Preserver, a great Redeemer, a great Friend, a great Helper. I know that Jehovah is great, and that our Adonai is above all gods.
Psa 135:6. Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.
The heathen divided out the universe into provinces, and they had Jupiter to rule heaven and earth, and Neptune for the sea, and even today many sing, but, oh! how inaccurately, Britannia rules the waves. It is Jehovah, and no one else, that rules the waves, and the people on either land or sea. He is Lord everywhere, and whatever he pleases to do is done. He is no lackey to wait upon the free will of his creatures: Whatsoever Jehovah pleased, that did he.
Psa 135:7. He causeth the vapors to ascend from the ends of the earth;
That is a very wonderful work; what millions of tons of water are every day turned into vapor, and caused to ascend from different regions of the earth to fall again afterwards in cheerful, refreshing rain! What should we do if this process were suspended? It is the very life-blood of the world.
Psa 135:7. He maketh lightnings for the rain;
It is said that the Bible was written to teach us religion, not science. That is very true, but the Bible never makes a mistake in its science; and I would rather agree with the old writers, who held that the Bible contained all science, than I would go with those who blasphemously pretend to correct the Holy Ghost, and to set him right upon geology, and I know not what besides. In the long run, it shall be proved that the old Book beats all the scientists; and when they have made some wonderful discovery, it will turn out that it was all recorded here long before. He maketh lightnings for the rain. There is an intimate connection between electricity and the formation of rain; and in the East this is very clear, for we are constantly reading in books of travel of heavy downpours of rain almost always accompanied by thunderstorms.
Psa 135:7. Re bringeth the wind out of his treasuries.
The wind never comes puffing around us according to some freak of its own; but He bringeth the wind out of his treasuries; counting, and spending it as men do their money, not suffering more wind to blow than is needed for the high purposes of his wise government. Let praise for this be given to the God of nature who is ruling over all, and ever doing as he wills. The psalmist goes on to show that the God of nature is also the God of his people:
Psa 135:8. Who smote the firstborn of Egypt, both of man and beast.
It was Gods own hand that did it. The firstborn of man and beast could not have died by accident all over the land of Egypt at the same hour of the night; but Jehovah thus punished the guilty nation. Had they not oppressed his firstborn? Had they not cruelly trampled on his people, and refused to hearken to his Word? And when the time came for this last and heaviest blow, the Lord did but act in justice to them, and in mercy to his people.
Psa 135:9. Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
Tokens and wonders; not only prodigies which astounded the people, but tokens which taught them, for the plagues were directed against their deities, and large books might be written to show how every plague exposed the impotence of some one or other of the false gods which the Egyptians worshipped. Pharaoh and his servants were all involved in the sin, so they were all included in the punishment. How much better was it to be a servant of Jehovah than to be a servant of Pharaoh!
Psa 135:10. Who smote great nations, and slew mighty kings;
Two of them are mentioned, perhaps because they were two of the most powerful kings who blocked the road of Israel.
Psa 135:11-13. Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: and gave their land for an heritage, an heritage unto Israel his people. Thy name, O LORD, endureth for ever;.
He is the same Jehovah now as ever he was. Multitudes of people, nowadays, have made unto themselves new gods; they have imagined a new character for Jehovah altogether, and the God of the Old Testament is ignored and slandered; but not by his chosen people, they still cling to him.
The God of Abraham, of Isaac, and of Jacob is not the God of the dead, but of the living; and that is true spiritually as well as naturally. Those who are spiritually dead refuse to own him, and set up gods that they have imagined; but those who are quickened by his grace delight in him, and glorify his name. Let this, beloved, be our joyful song, Thy name, O Lord, endureth for ever;
Psa 135:13-14. And thy memorial, O LORD, throughout all generations. For the LORD will judge his people, and he will repent himself concerning his servants.
For they have their dark times, and are often in trouble through their sin. Then the Lord sends chastisement upon them, but when it has answered his purpose, he gladly enough withdraws it. How different are the idols of the heathen from our God!
Psa 135:15. The idols of the heathen are silver and gold, the work of mens hands.
They can do no works, for they are themselves the result of the work of men. Their handiwork can be nothing, for they are the work of mens hands.
Psa 135:16-18. They have mouths, but they speak not; eyes have they, but they see not; they have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: so is every one that trusteth in them.
The original conveys the idea that those who make such gods grow to be like them, they are continually getting to be more and more like them. They become dumb, blind, deaf, dead, as they worship such idols as these.
Psa 135:19-20. Bless the LORD, O house of Israel: bless the LORD, O house of Aaron: bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.
All of you, whether you be of the house of Aaron or of the tribe of Levi, to whatever house or tribe you belong, bless the Lord; and if you are Gentiles, even though Abraham acknowledge you not, yet, ye that fear the Lord, bless the Lord.
Psa 135:21. Blessed be the LORD out of Zion, which dwelleth at Jerusalem.
Our inmost hearts would bless him. We cannot make him more blessed than he is; we cannot add to his glory; but, oh! we do wish that everything we can do, everything that can be done to his honour, may be done.
Psa 135:21. Praise ye the LORD.
That is, once again, Hallelujah. Oh, for the spirit of divine grace to set us praising God from the heart, and to keep us at that holy exercise all our days!
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 135:1-3
Psalms 135
A MOSAIC HYMN OF PRAISE TO GOD
This is another of the Hallelujah Psalms, its first line and its last being that word. A great deal of skill and discernment entered into the composition of this charming song of praise. The first three verses are a call to praise God; and the last three verses are a call to bless God.
In between those six verses which we may call a prologue (Psa 135:1-3) and an epilogue (Psa 135:19-21), we have a six-fold presentation of God in that many aspects of his power and glory.
(1) God is presented as the God of Jacob (Psa 135:4);
(2) God of gods (Psa 135:5);
(3) God of all creation (Psa 135:6-7);
(4) God the terrible to Israel’s enemies (Psa 135:8-11);
(5) God of gracious love for Israel (Psa 135:12-14); and
(6) God the living One contrasted with idols (Psa 135:15-18).
This psalm is called a mosaic because of so many allusions, quotations, and references to other portions of the Old Testament. Psa 135:5 is like Exo 18:11; Psa 135:7 is like Jer 10:13; Psa 135:15-18 are almost identical with Psa 115:4-8, etc. Kidner pointed out that, “Every verse in this Psalm either echoes, quotes or is quoted in some other part of Scripture. We have a deep appreciation for the psalmist’s knowledge and skillful use of the sacred writings, and reject the comment of Allen that, “Much of the psalm has a suspiciously familiar ting; the attentive reader finds himself assailed by a conglomeration of snatches of other parts of the Old Testament.
Of a different spirit altogether is the following comment of Alexander Maclaren. He spoke of the many quotations and allusions to other Scriptures, saying that, “The flowers are arranged in a new bouquet, because the poet had long delighted in their fragrance. The ease with which he blends into a harmonious whole, fragments from such diverse sources tells how familiar he was with these, and how well he loved them.
The inspired writers of the Bible had no greater ability than that of recalling from the Holy Scriptures such words, illustrations and quotations as were considered appropriate for their purpose. For example, Paul’s multiple quotations of the Old Testament in Romans 9-11 must be hailed as one of the most masterful theological dissertations ever written. We find a similar mastery of sacred truth in this psalm.
Many dependable scholars concur in the placement of this psalm in post-exilic times, but Allen pointed out that “A. Weiser regarded it as pre-exilic. Scholarly dating of biblical passages is a very undependable and uncertain business.
Regarding the design of the psalm, Barnes identified it thus: “The whole design of the psalm is to excite praise to God, and to show reasons for doing so.
Psa 135:1-3
THE CALL TO PRAISE GOD
“Praise ye Jehovah.
Praise ye the name of Jehovah;
Praise him, O ye servants of Jehovah,
Ye that stand in the house of Jehovah,
In the courts of the house of our God.
Praise ye Jehovah, for Jehovah is good:
Sing praises unto his name;
For it is pleasant.”
Five times in these three verses, men are exhorted to “Praise God.” Who is it that is so admonished? The Levites whose continual duties were in the Temple were included; and as Rawlinson pointed out, “Those that stand in the courts of the house of the Lord are not priests, or Levites, but the people, all of those who throng the courts of the Temple.
“Praise ye Jehovah … Bless ye Jehovah” (Psa 135:1; Psa 135:19). Ballard called these expressions, “`Cultic shouts,’ which served as responses, repeated several times as responses to the exhortation, directed now to priests, now to Levites, now to the laity, to `Praise the Lord.'” The phrases written here were most certainly usable in such a manner; but as Addis warned us, “All that is uncertain, and becomes much more uncertain when the divisions are carried out more minutely.
“Praise him, O ye servants of Jehovah” (Psa 135:1). Augustine stated that, “If we were to be forever only servants, yet we ought to praise the Lord; how much more ought those servants to praise the Lord, who have obtained the privilege of sons?”
I.
“For Jehovah is good” (Psa 135:3). This is the first of seven reasons advanced in this psalm as arguments demanding the worship and the praise of God. Baigent was correct in stating that, “The worship of God (as spoken of in the Bible) was never a vague, emotional outburst, but was logically founded in the person and/or the work of God. The other six reasons are cited below in Psa 135:4-18.
E.M. Zerr:
Psa 135:1. In the Book of Psalms the word “praise” occurs a great many times and generally comes from HALAL or YADAH. These Hebrew words have practically the same definition, meaning to celebrate, respect or worship, and it may be expressed either by some motions of the hands or head, or by the voice in song or words of compliment, or, by all of these combined. Hence, when an order or request is made for men to praise the Lord, and no particular form is sugguested, it is left to the actor to choose his own method of praising God. The above explanation of “praise” covers so nearly all of the places where the word is used in the Old Testament, that I suggest the reader mark this verse for future reference when the word is under consideration.
Psa 135:2. The servants of the Lord had been mentioned in a general way in the preceding verse. In this verse the Psalmist signifies the group of servants he had in mind. He refers especially to the ones who appear in the assemblies of the Lord.
Psa 135:3. Another motive for praising the Lord is stated here; it is because he is good. And here the manner of praise is suggested, that of singing. (see definition above.) Another motive is offered for praising the Lord, which is the pleasantness of the exercise, so that both man and the Lord have motives in this matter.
Fuente: Old and New Testaments Restoration Commentary
After the general movement of this book of the Psalter which has brought us in thought to the ultimate realisation of worship, and before the final psalms of perfected praise, we now have a section (Psa 135:1-21; Psa 136:1-26; Psa 137:1-9; Psa 138:1-8; Psa 139:1-24; Psa 140:1-13; Psa 141:1-10; Psa 142:1-7; Psa 143:1-12; Psa 144:1-15) in which are contained songs of experience, and inspiration of which is in the conceptions of Jehovah and the way of approach to Him, which the former songs have set forth.
This first of the series is a pure song of praise. It opens with a call to the priests as the representatives of the people to praise (vv. Psa 135:1-2). It proceeds to set forth the reasons for this praise (vv. Psa 135:3-18). The first is that of what He is in Himself, and the fact that He has chosen His people (vv. Psa 135:3-5). The second is that of His creative might (vv. Psa 135:6-7). The third is that of His deliverance of His people from bondage (vv. Psa 135:8-9). The fourth is that of His giving them a land (vv. Psa 135:10-12). The fifth is that of His faithfulness (v. Psa 135:13). The sixth is that of His sure judgment and consequent return to His servants (v. Psa 135:14). The seventh is that of His superiority as the Living One over all the false and dead idols of the nations (vv.psa 135:15-18). Finally the song is an appeal to nation, priests, and Levites to unite in praise.
Fuente: An Exposition on the Whole Bible
Gods Wonderful Power
Psa 135:1-12
This psalm begins and ends with Hallelujah. It contains choice extracts from various psalms, which have been culled as the flowers of a garden are gathered for one bouquet. The arguments for praise are threefold: Gods glory in nature, Psa 135:5-7; His dealings with Israel, Psa 135:8-14; the contrast of His glorious nature with idols, Psa 135:15-21.
Notice the arguments adduced to stimulate our praise: that God is good; that praise-giving is pleasant; that He has chosen His people to be His peculiar treasure; that He is as great as He is good; that He will take our part against our foes, etc. The moral of it all is that if we would praise God aright and with zest, we must carefully gather our materials and meditate on all His dealings with us. These are fuel for the flame. But how many more reasons than the psalmist had are there for us to praise Him, who have been adopted into His family and made joint-heirs with Christ!
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 135:3
I. We can only understand praise when we see in it the fulfilment of at least two great lines of human emotion; the mistakes about it arc, perhaps, all traceable to an attempt to explain in terms of one or the other what is really blent of both. (1) The first of those instincts is admiration. (2) The other has no such definite single name; but assuredly this is not because it plays a small part in our nature and our life, but rather because its forms and objects are so many. I suppose that there is only one word which we can take as its generic name: the word “love;” but, however we name it, what is meant is that attraction of spirit to spirit which is tinctured, in the different forms in which we know it, with varying amounts of instinct, and conscious of choice, of passion and emotion, of duty and even of interest. It is the mightiest thing in human life.
II. Praise is a constant corrective of the earthliness which hangs about the words and even the thoughts whereby it is contained. And the praise of God is for us the expression of a perfect admiration blended with a perfect love. It is the admiration of a Being who claims all our hearts in personal devotion, while containing or being Himself all that we speak of in abstract categories as the ideals of goodness and beauty. It is the most ennobling exercise of the human spirit.
III. But questions of difficulty spring up around us. (1) Is not such an account of praise purely ideal? Is not the praise of religious people a very different thing, and one very far less noble and disinterested? (2) And, after all, is not such praise as has been described impossible for the best of reasons; viz., that there is no such object as I have described? Is the God of whose dealings we have experience in nature and in life One to evoke unmixed love and admiration? Has not our praise got to submit itself to the fatal necessity of idealising its object in order to praise Him? Does it not, therefore, conceal within itself a canker of insincerity, if not of abjectness and servility? (1) The first of these questions is the easiest to answer, because it merely touches our human infirmity. Unquestionably praise may easily be adulterated with some amount of human selfishness. But this is not the question; the question is, What is the ideal exhibited and striven for? what is the form towards which Christian praise tends in proportion as it realises itself more adequately? And about this there can be no mistake. Christian instinct and teaching has always placed praise as the highest part of worship, precisely because it has most of God and least of man, most of what is abiding and eternal and least of what is associated with the things of time, most of love and adoration and least of self. (2) Notice, next, the objection that the God of such a world as this is no fit object for our praise. Watch the history of praise. Nature carries us some way in praise, but does so only by help of some instinct which refuses to let what seem the evil, and the confusion, and the injustice in her destroy the witness borne to a good God by her beauty, and her order, and her kindly provisions, and the good that comes even of what we call her evil. Such an instinctive praise, natural in its origin and persistent against difficulties, yields one element of the praises of the Old Testament; but for its crown and justification it had to wait for a manifestation which shows God’s sympathy with the dark things of life and nature, which enables us to trust God for the solution or conquest of those dark and oppressive things of which in the Cross and Passion of Jesus Christ He took upon Himself the burden and the weight.
E. S. Talbot, Oxford and Cambridge Undergraduates’ Journal, Nov. 6th, 1884.
Psa 135:4-6
I. In the covenant which God made with the Jews, and in the strange events, good and bad, which He caused to happen to their nation, not only the great saints among them were taken care of; but all classes and all characters, good and bad, even those who had not wisdom or spiritual life enough to seek God for themselves, still had their share in the good laws, in the. teaching and guiding, and in the national blessings which He sent on the whole nation. They had a chance given them of rising, improving, and prospering as the rest of their countrymen rose, and improved, and prospered. And when our Lord came to visit Judaea in flesh and blood, we find that He went on the same method. He did not merely go to such men as Philip and Nathanael, to the holy and elect ones among the Jews, but to the whole people, to the lost sheep as well as to those who were not lost.
II. Now surely the Lord cannot be less merciful now than He was then. He cannot care less for poor orphans and paupers and wild, untaught creatures in England now than He cared for them in Judaea of old. He orders all that happens to us; whether it be war or peace, prosperity or dearth, He orders it all; and He orders things so that they shall work for the good not merely of a few, but of as many as possible, not merely for His elect, but for those who know Him not. As He has been from the beginning, when He heaped blessings on the stiff-necked and backsliding Israelites; as He was when He endured the Cross for a world lying not in obedience, but in wickedness, so He is now: the perfect likeness of His Father, who is no respecter of persons, but causes “His sun to shine alike on the evil and on the good, and His rain to fall on the just and on the unjust.”
C. Kingsley, Sermons on National Subjects, p. 226.
References: Psa 135:5.-Clergyman’s Magazine, vol. x., p. 84; J. H. Evans, Thursday Penny Pulpit, vol. xv., p. 389. Psa 136:17-22.-Spurgeon, Sermons, vol. xxii., No. 1285. Psa 136:25.-R. L. Browne, Sussex Sermons, p. 61; J. E. Vaux, Sermon Notes, 1st series, p. 46. Psalm 136-Spurgeon, Sermons, vol. xiii., No. 787. Psa 137:1.-E. Blencowe, Plain Sermons to a Country Congregation, 2nd series, p. 484. Psa 137:1-6.-R. M. McCheyne, Additional Remains, p. 437; Parker, Expository Sermons and Outlines, p. 248. Psa 137:3.-E. J. Hardy, Christian World Pulpit, vol. xii., p. 56.
Fuente: The Sermon Bible
Psalm 135-136
Psalm 135
Israels Knowledge and Praise of the Lord
1. Knowing and praising His Name (Psa 135:1-7)
2. Deliverances of the past remembered (Psa 135:8-12)
3. His Name endureth forever (Psa 135:13-21)
The last song of ascents (134) showed Israels praise in the sanctuary. The two Psalms which come next show this worship and praise more fully. This Psalm begins with a hallelujah and ends with a hallelujah. It will be an endless praise. The servants who stand in the house of the Lord and in the courts are called to praise Him. Israel cleansed and redeemed is now His servant (Zec 3:7). They are His peculiar treasure (Psa 135:4 –Exo 19:5). Then once more the remembrance of the deliverances of the past, the contrast with the idols of the nations (like Psa 115:1-18) and the call to the house of Aaron, the house of Israel, the house of Levi and all that fear Him, to bless the Lord.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 3000, bc 1004 – Title Bp. Patrick supposes this to be the morning hymn which the precentor called upon the Levites to sing at the opening of the gates of the temple, as the foregoing was sung at the shutting in the evening; but it is more probable that it was composed by Solomon, to be sung at the dedication of the temple.
Praise ye the Lord: Psa 33:1, Psa 33:2, Psa 96:1-4, Psa 106:1, Psa 107:8, Psa 107:15, Psa 111:1, Psa 112:1, Psa 113:1, Psa 117:1, Psa 117:2, Psa 150:6
Praise ye the name: Psa 7:17, Psa 102:21, Psa 113:2, Psa 113:3, Psa 148:13, Exo 34:5-7, Neh 9:5
O ye servants: Psa 113:1, Psa 134:1, Psa 149:1-3
Reciprocal: 1Ch 6:32 – and then 1Ch 9:33 – employed 1Ch 23:30 – stand 2Ch 31:2 – to give thanks Psa 29:9 – in his temple Psa 147:8 – covereth Luk 2:37 – which Rev 19:5 – Praise
Fuente: The Treasury of Scripture Knowledge
The summons to render it.
The first of these psalms is the summons to celebrate this, to which the second is the response. In this recalling of their old history there are doubtless abundant lessons which we carelessly overlook, just because we are so familiar with it; and here the numerals ought to afford signal help, only that here also we are but too dull, though for an opposite reason.
1. We have first the exhortation to praise Jehovah as the Sovereign Lord and Disposer of all, and who has been pleased in this way to take up Jacob for Himself, -not surely for good in Jacob. He who has done so is Lord above all gods, with which His people have, alas, so constantly compared Him, -inconceivably great unto those so infinitely little. But Jehovah has done, spite of all opposition, just what He pleased in heaven and in earth. Vapor, and rain; and lightning, and wind -all the apparatus of storm are in His hand, and made to serve His beneficent purposes.
2. The psalmist then recalls His ways as the Deliverer of His people in Egypt, and right on into the land. The smiting of the first-born was the blow that struck off their shackles from them; though part only of a succession of signs and wonders in which He had displayed Himself for their deliverance. In the land given them for an inheritance also He smote many nations and mighty kings, and gave their land unto His people.
3. Briefly as all this is spoken of, a briefer section still speaks of His return now to the fulfillment of His purposes of love then intimated, now for so long seeming to be set altogether aside. Yet the words of Moses, song quoted (ver.14) show that all this had been anticipated before ever the land was entered. And this would be His remembrance for all generations that Jehovah had taken up again the cause of His people, to judge it in all its reality, not passing over the evil, and yet repenting for those now returned to be His servants.
4. Here again, therefore, and in language which is almost identical with that of the 115th psalm; the rebuke of the senseless idolatry which degraded its followers to its own level. Compare the notes upon the former psalm.
5. Israel are exhorted to go on with their own covenant-God, alone worthy of all blessing and praise, and now with them in His fixed abode in Zion. The first two verses of this last section correspond essentially also with the exhortation of the 115th psalm but here the house of Levi is added to the house of Aaron; though structurally joined with those “that fear Jehovah.” I am unable to assign a reason for this, and so for the numerical significance of these two verses.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psalms 135
Praises God for choosing Jacob (Psa 135:1-4), extols His power in the natural world (Psa 135:5-7), and in the deliverance of His people from Egypt (Psa 135:8-9) and bringing them into the promised land (Psa 135:10-12). All this is in contrast to the vanity of idols (Psa 135:13-18).
Psalms 136
Is of the same character as the preceding, but is notable for the chorus attached to each verse a chorus with which we have become familiar in other psalms (Psa 106:1; Psa 118:1-4), and which may have been used by the people somewhat like the Amen.
Psalms 139
Is perhaps the most sublime declaration of the omnipresence of God found in the Holy Scriptures. In the light of that attribute the psalmist is willing to submit himself to the closest scrutinizing (Psa 139:23), and for the reason indicated at the close. Who will follow in his train?
We have now reached another group of Davids psalms (Psalms 138-140) whose structure and style are like some of the earlier ones complaint, prayer, hope, praise.
Psalms 141
Is unique in the historical note attached to it. The cave spoken of may have been Adullam (1Sa 22:1), or Engedi (1Sa 24:3), but it is not necessary to believe that the psalm was composed while David was in the cave. It may have been written later when his experience in the cave furnished a good illustration of his present need and an argument for his relief.
Psalms 147-150
Are thought to especially celebrate the rebuilding of Jerusalem, and correspond to the conditions in Neh 6:16; Neh 12:27 and other places, although their millennial application is not far to seek.
The last psalm is a fitting close to the book, reciting the place, theme, mode and extent of Jehovahs exalted praise.
QUESTIONS
1. What is a familiar chorus to the psalms?
2. What is the period and design of Psalms 137?
3. What divine attribute is the theme of Psalms 139?
4. What group of psalms is contained in this lesson?
5. What gives a historic touch to Psalms 142?
6. Of what period are the last four psalms commonly interpreted?
Fuente: James Gray’s Concise Bible Commentary
Psa 135:1-3. O ye servants of the Lord Ye priests and Levites, as in the former Psalm, or the people; that stand in the courts, &c. Either in the sanctuary or the inner court, both which were appropriated to the priests and Levites; or in the outward court, which was for the people. Praise, &c., for the Lord is good Bountiful and gracious, especially to you, and therefore he justly expects and deserves your praises. Sing praises, &c., for it is pleasant Thus two reasons are assigned why they should praise the Lord, first, his goodness, and, secondly, the pleasantness of the employment. The latter of these reasons hath a natural and necessary dependance on the former. A sense of the divine mercy will tune our hearts and voices to praise.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm is an enlargement on the subject of the preseding psalm. It calls upon the priests, the levites, and all Israel to praise the name of the Lord, on a review of his mercies to their fathers. It has no title in the Hebrew, but bears the style and character of Davids compositions.
Psa 135:6. In all deep places; all parts of the seas, where no soundings can be found.
Psa 135:14. He will repent him concerning his servants. When they repent under his rod, he also repents, remembering that they are but dust.
REFLECTIONS.
This psalm, like the hundred and fourth and fifth, excites the soul to devotion, by a survey of Gods works in the kingdom of nature, and of his mercies towards Israel. When we also praise God for similar mercies, our devotion is aided by the objects of sense, to trust in the Lord for evermore.
The style here is distinguished by a strength and majesty which leave modern poets very far behind. He causeth vapours to ascend from the ends of the earth; and when the heavens are covered with darkness, he maketh lightnings for the rain: he bringeth the wind out of his treasuries. They who in old time, says good bishop Horne, paid their devotion to the elements, imagined those elements to be capable of giving or withholding rain at pleasure. Therefore we find the prophet Jeremiah reclaiming that power to JEHOVAH, as the God who made and governed the world. Are there any among the vanities of the gentiles that can cause rain; or can the heavens give showers? Art not thou he, oh JEHOVAH our God? Therefore we will wait upon thee, for thou hast made all these things. Jer 14:22. Among the Greeks and Romans we meet with a Jupiter possessed of the thunder and the lightning, and an lus ruling over the winds. The psalmist teaches us to restore the celestial artillery to its rightful owner. JEHOVAH, the God of Israel, and the Creator of the universe, contrived the wonderful machinery of light and air, by which vapours are raised from the earth, compacted into clouds, and distilled in rain. At his command the winds are suddenly in motion, and as suddenly at rest again. We hear the sound, but cannot tell whence they come, or whither they go; as if they were taken from the secret storehouses of the Almighty, and then laid up, till their service was again required. The same idea God himself is pleased to give us in the book of Job, where he describes the instruments of this power, as so many weapons of war in the arsenal of a mighty prince. Hast thou entered into the treasuries of the snow; or hast thou seen the treasuries of the hail, which I have reserved against the time of trouble, against the day of battle and war? By what way is the light parted, which scattereth the east wind upon the earth? Who hath divided a watercourse for the flowing of waters; or a way for the lightning or thunder, to cause it to rain on the earth? Job 28:22. It is a great instance of the divine wisdom and goodness, that lightning should be accompanied by rain, to soften its rage, and prevent its mischievous effects, Thus, in the midst of judgment, does God remember mercy. The threatenings in his word against sinners are like lightning; they would blast and scorch us up, were it not for his promises made in the same word to penitents, which as a gracious rain, turn aside their fury, refreshing and comforting our affrighted spirits.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXXXV. The Almighty Power of Yahweh and His Favour to Israel.This Ps. is largely borrowed. Thus Psa 135:7 is from Jer 10:13; Jer 10:10-12 from Psa 136:7 ff., Psa 136:14 from Deu 32:36, Deu 32:15-20 from Psalms 115. Particular verses were probably assigned to different soloists, or again to separate choirs. Thus in Psa 135:5 the transition from plural to singular (Yea, I know) may be explained, if we suppose that it is the leader of the choir who begins to speak here. It is likely enough that in Psa 135:19 f, different choirs or the choir proper and the people speak. But all this is uncertain, and becomes much more uncertain when the division is carried out more minutely.
Psa 135:1-4. Prologue. An invitation to praise Yahweh for His choice of Israel.
Psa 135:3. name: of Yahweh (see Psa 31:1).
The main piece.
Psa 135:5-18. Yahwehs greatness in nature and in the wonderful way which He led the people out of Egypt and into Canaan. The God who did all this is contrasted with the idols which are only senseless blocks. Their worshippers become as blind as themselves.
Psa 135:14 b. Translate will show mercy on his servants.
Psa 135:19-21. Epilogue renewing the invitation to praise Yahweh.
Psa 135:21. Read, in Zion.
Fuente: Peake’s Commentary on the Bible
PSALM 135
The restored nation of Israel called upon to praise the Name of the Lord.
(vv. 1-3) Israel, delivered from all their enemies, and brought to the house of the Lord, are called to praise the goodness of the Lord, and the greatness of His Name.
(vv. 4-12) In the verses that follow the psalmist presents the different ways in which the goodness of the Lord, and the greatness of His Name, have been expressed.
First, the Lord in His sovereign goodness has chosen Israel (v. 4).
Second, the Lord is great above all the gods of the heathen, as set forth in His absolute supremacy over creation. Whatsoever He pleases, He has done in the sphere of creation. He directs all the forces of nature according to His power and pleasure (vv. 5-7).
Third, the Lord has redeemed His people from Egypt (vv. 8-9).
Lastly, the goodness of the Lord is seen in the deliverance of His people from all their enemies, and in bringing them into the land (vv. 10-12).
It will be noticed that in these verses, the deliverance from Egypt is immediately followed by the possession of the land. The wilderness journey is passed over in silence. Thus the psalm celebrates the goodness of the Lord, and the blessing into which He brings His people because of the goodness of His heart; rather than the failure of the people, and the way He takes with them in their wilderness wanderings because of the evil and unbelief of their hearts.
(vv. 13-14) The two verses that follow are cited from Exodus and Deuteronomy. The first, at the beginning of their history in Egypt, presents God in His enduring unchanging character as Jehovah – the ground of all blessing for Israel (Exo 3:15). The other quotation, from the song sung by Moses just before the people entered the land, shows that when through their own folly their power is gone and there is none to help, the Lord will act on their behalf (Deu 32:36).
(vv. 15-18) When the Lord acts on behalf of Israel, He will say, Where are their gods, their rock in whom they trusted (Deu 32:37). Here we get Israel’s answer as they pass judgment on the idols of the heathen, and all that put their trust in them.
(vv. 19-21) In view of the goodness and greatness of the Lord, as set forth in His ways with Israel, the whole house of Israel, with the priests and Levites, and all that fear the Lord, are called to bless the Lord out of Zion.
Fuente: Smith’s Writings on 24 Books of the Bible
Psalms 135
This psalm of descriptive praise lauds God for His greatness and for blessing His people. Like Psalms 134, it calls on the priests to praise the Lord.
"The status of Psalms 135, 136 in relation to the Great Hallel psalms . . . in ancient Judaism is not clear. Some Jewish authorities include Psalms 135, 136 as a part of the collection of Psalms 120-136, whereas others limit the Great Hallel psalms to 135-136, or even to Psalms 136 alone. Like the Songs of Ascents, Psalms 135 is related to one of the great feasts; but it is far from clear at which feast it was sung." [Note: Ibid., pp. 818-19.]
"Every verse of this psalm either echoes, quotes or is quoted by some other part of Scripture." [Note: Kidner, Psalms 73-150, p. 455.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Introductory call to praise 135:1-3
This psalm begins and ends with, "Praise the Lord" (Hallelujah; cf. Psa 104:35; Psa 113:1; et al.). The call goes out in Psa 135:3 again. The priests in particular should praise Him because He is good and because praise is pleasant (lovely).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 135:1-21
LIKE Psa 97:1-12; Psa 98:1-9, this is a cento, or piece of mosaic work, apparently intended as a call to worship Jehovah in the Temple. His greatness, as manifested in Nature, and especially in His planting Israel in its inheritance, is set forth as the reason for praise; and the contemptuous contrast of the nothingness of idols is repeated from Psa 115:1-18, and followed, as there, by an exhortation to Israel to cleave to Him. We have not here to do with a song which gushed fresh from the singers heart, but with echoes of many strains which a devout and meditative soul had made its own. The flowers are arranged in a new bouquet, because the poet had long delighted in their fragrance. The ease with which he blends into a harmonious whole fragments from such diverse sources tells how familiar he was with these, and how well he loved them.
Psa 135:1-4 are an invocation to praise Jehovah, and largely consist of quotations or allusions. Thus Psa 134:1 underlies Psa 135:1-2. But here the reference to nightly praises is omitted, and the summons is addressed not only to those who stand in the house of Jehovah, but to those who stand in its courts. That expansion may mean that the call to worship is here directed to the people as well as to the priests (so in Psa 135:19). Psa 135:3 closely resembles Psa 147:1, but the question of priority may be left undecided. Since the act of praise is said to be “pleasant” in Psa 147:1, it is best to refer the same word here to the same thing, and not, as some would do, to the Name, or to take it as an epithet of Jehovah. To a loving soul praise is a delight. The songs which are not winged by the singers joy in singing will not rise high. True worship pours out its notes as birds do theirs-in order to express gladness which, unuttered, loads the heart. Psa 135:4 somewhat passes beyond the bounds of the invocation proper, and anticipates the subsequent part of the psalm. Israels prerogative is so great to this singer that it forces utterance at once, though “out of season,” as correct critics would say. But the throbs of a grateful heart are not always regular. It is impossible to keep the reasons for praise out of the summons to praise. Psa 135:4 joyfully and humbly accepts the wonderful title given in Deu 7:6.
In Psa 135:5-7 Gods majesty as set forth in Nature is hymned. The psalmist says emphatically in Psa 135:5 “I-I know,” and implies the privilege which he shared, in common with his fellow Israelites (who appear in the “our” of the next clause), of knowing what the heathen did not know-how highly Jehovah was exalted above all their gods. Psa 135:6 is from Psa 115:3, with the expansion of defining the all-inclusive sphere of Gods sovereignty. Heaven, earth, seas, and depths cover all space. The enumeration of the provinces of His dominion prepares for that of the phases of His power in Nature, which is quoted with slight change from Jer 10:13; Jer 51:16. The mysterious might which gathers from some unknown region the filmy clouds which grow, no man knows how, in the clear blue; the power which weds in strange companionship the fire of the lightning flash and the torrents of rain; the controlling hand which urges forth the invisible wind, -these call for praise.
But while the psalmist looks on physical phenomena with a devout poets eye, he turns from these to expatiate rather on what Jehovah has done for Israel. Psalmists are never weary of drawing confidence and courage for today from the deeds of the Exodus and the Conquest. Psa 135:8 is copied Exo 13:15, and the whole section is saturated with phraseology drawn from Deuteronomy. Psa 135:13 is from Exo 3:15, the narrative of the theophany at the Bush. That Name, proclaimed then as the basis of Moses mission and Israels hope, is now, after so many centuries and sorrows, the same, and it will endure forever. Psa 135:14 is from Deu 32:36. Jehovah will right His people-i.e., deliver them from oppressors-which is the same thing as “relent concerning His servants,” since His wrath was the reason of their subjection to their foes. That judicial deliverance of Israel is at once the sign that His Name, His revealed character, continues the same, unexhausted and unchanged forever, and the reason why the Name shall continue as the object of perpetual adoration and trust.
Psa 135:15-20 are taken bodily from Psa 115:1-18, to which the reader is referred. Slight abbreviations and one notable difference occur. In Psa 135:17 b, ” Yea, there is no breath at all in their mouths,” takes the place of “A nose is theirs-and they cannot smell.” The variation has arisen from the fact that the particle of strong affirmation (yea) is spelt like the noun “nose,” and that the word for “breath” resembles the verb “smell.” The psalmist plays upon his original, and by his variation makes the expression of the idols lifelessness stronger.
The final summons to praise, with which the end of the psalm returns to its beginning, is also moulded on Psa 115:9-11, with the addition of “the house of Levi” to the three groups mentioned there, and the substitution of a call to “bless” for the original invitation to “trust.” Psa 135:21 looks back to the last verse of the preceding psalm, and significantly modifies it. There, as in Psa 118:1-29, Jehovahs blessing comes out of Zion to His people. Here the peoples blessing in return goes from Zion and rises to Jehovah. They gathered there for worship, and dwelt with Him in His city and Temple. Swift interchange of the God-given blessing, which consists in mercies and gifts of gracious deliverance, and of the human blessing, which consists in thanksgiving and praise, fills the hours of those who dwell with Jehovah, as guests in His house, and walk the streets of the city which He guards and Himself inhabits.