Praise Yah! Praise Yahweh’s name! Praise him, you servants of Yahweh,
you who stand in Yahweh’s house, in the courts of our God’s house.
Praise Yah, for Yahweh is good. Sing praises to his name, for that is pleasant.
For Yah has chosen Jacob for himself, Israel for his own possession.
For I know that Yahweh is great, that our Lord is above all gods.
Whatever Yahweh pleased, that he has done, in heaven and in earth, in the seas and in all deeps.
He causes the clouds to rise from the ends of the earth. He makes lightnings with the rain. He brings the wind out of his treasuries.
He struck the firstborn of Egypt, both of man and animal.
He sent signs and wonders into the middle of you, Egypt, on Pharaoh, and on all his servants.
He struck many nations, and killed mighty kings,
Sihon king of the Amorites, Og king of Bashan, and all the kingdoms of Canaan,
and gave their land for a heritage, a heritage to Israel, his people.
Your name, Yahweh, endures forever; your renown, Yahweh, throughout all generations.
For Yahweh will judge his people and have compassion on his servants.
The idols of the nations are silver and gold, the work of men’s hands.
They have mouths, but they can’t speak. They have eyes, but they can’t see.
They have ears, but they can’t hear, neither is there any breath in their mouths.
Those who make them will be like them, yes, everyone who trusts in them.
House of Israel, praise Yahweh! House of Aaron, praise Yahweh!
House of Levi, praise Yahweh! You who fear Yahweh, praise Yahweh!
Blessed be Yahweh from Zion, who dwells at Jerusalem. Praise Yah!
John Calvin 1540 · Public Domain On vv1, 4, 5, 6, 7, 8, 10, 13, 15 1. Praise ye the name of Jehovah Though this…
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. “Et quand on advisera de bien pres aux mots, on y trouvera que le peuple est adjoint, etc.”—Fr.
“Sacrifice unto the Lord thanksgiving, and pay your vows to the Most High;”
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and, (Psalm 116:12, 13,)
“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. “Signifie proprement chose bien seante ou belle: et ce sens general convient mieux.” — Fr.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 6, 12, 14, 15 Ye Levites that are in his Sanctuary.
Ye Levites that are in his Sanctuary.
Meaning, the people: for the people and Levites had their courts, which were places of the Temple separate.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–21 Psa 135:1 Praise ye the LORD. Praise ye the…
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.
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O ye servants of the Lord] See Psa 134:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 13, 14, 15, 21 Ye priests and Levites, as Psa 134:1.
Ye priests and Levites, as Psa 134:1.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 15 Here is, 1. The duty we are called to…
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, Psa 135:2. 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 (Psa 135:4): 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 13:11), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people (Exo 19:5); 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–20 Praise ye the Lord,.... Or hallelujah; which may be…
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 Psa 48:1;
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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 Rom 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 6, 7, 14 An exhortation to praise God for his greatness and…
An exhortation to praise God for his greatness and mighty works, ver. 1-7. For destroying his enemies, ver. 8-11. For his mercy toward Israel, ver. 12-14. The vanity of idols, ver. 15-18. Another exhortation to praise God, ver. 19-20.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 14, 15, 17, 19, 21 An exhortation to praise God for his goodness and…
PSALM CXXXV
An exhortation to praise God for his goodness and greatness,
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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 הללו את שם יהוה 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 6, 7, 8, 10, 13, 15, 19 Psa 135:1-3. O ye servants of the Lord —…
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.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 19 Praise ye the Lord - Hebrew, Hallelu-jah. Literally, “Praise…
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.
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Praise him, O ye servants of the Lord - You who are especially designated or appointed to this service, Psa 134:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 135
Psalms 135
1 Praise ye the Lord.
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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.
5 For I know that the Lord is great,
And that our Lord is above all gods.
6 Whatsoever the Lord pleased, that did he
In heaven, and in earth,
In the seas, and all deep places.
7 He 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.
8 Who smote the firstborn of Egypt,
Both of man and beast.
9 Who sent tokens and wonders
Into the midst of thee, O Egypt,
Upon Pharaoh, and upon all his servants.
10 Who smote great nations,
And slew mighty kings;
11 Sihon king of the Amorites,
And Og king of Bashan,
And all the kingdoms of Canaan:
12 And gave their land for a heritage,
A heritage unto Israel his people.
13 Thy name, O Lord, endureth for ever;
And thy memorial, O Lord, throughout all generations.
14 For the Lord will judge his people,
And he will repent himself concerning his servants.
15 The idols of the heathen are silver and gold,
The work of men’s hands.
16 They have mouths, but they speak not;
Eyes have they, but they see not;
17 They have ears, but they hear not;
Neither is there any breath in their mouths.
18 They that make them are like unto them:
So is every one that trusteth in them.
19 Bless the Lord, O house of Israel:
Bless the Lord, O house of Aaron;
20 Bless the Lord, O house of Levi:
Ye that fear the Lord, bless the Lord
21 Blessed 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 Jehovah’s 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: בְּתוֹכֵכִי, 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 compostæ ut tesserulæ 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 tesserulæ 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 Lord’s 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 God’s 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 Jehovah’s 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 Jehovah’s 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.—God’s 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 God’s 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 God’s 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 should—God’s 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 God’s inheritance, and therefore I cannot conform myself to the great mass of the world. I am God’s 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 man’s God, is he himself.—Taube: Zion and Jerusalem are the starting-place and goal of all God’s 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 God’s 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 man’s 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.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 7, 8, 10, 14, 15, 19, 21 3. Pleasant—That is, the employment is pleasant. Jehovah is…
3. Pleasant—That is, the employment is pleasant. Jehovah is not the subject of the adjective, which would not be reverent.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 18, 19, 21 1. Praise ye the Lord] Heb. Hallelujah. The verse…
1. Praise ye the Lord] Heb. Hallelujah. The verse is identical with Psa_113:1, except that the clauses are transposed.
1–4. A call to Jehovah’s servants to praise Him, since he has chosen Israel to be His own people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3, 4, 5, 7, 8, 12, 13, 14, 15, 19, 21 (1) The psalm opens with an adaptation and expansion…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 19, 20, 21 A SONG of praise to God (vers. 1-3, 19-21)…
A SONG of praise to God (vers. 1-3, 19-21) for:
1. His mercies to Israel (vers. 4, 14).
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2. His greatness in nature (vers. 5-7) and in history (vers. 8-12).
3. His infinite superiority to idols (vers. 15-18).
Metrically divided into three stanzas of seven verses each (vers. 1-7; 8-14; and 15-21). A "Hallelujah psalm" (vers. 1, 21).
Praise ye the Lord. (comp. Psa_104:35 Psa_105:45 Psa_106:1, 48 111:1 112:1 113:1, 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.
Vers. 1-21. Reasons for the worship and service of God.
The psalm suggests to us
I TWO REASONS FOR PRAISING GOD. (Vers. 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 vers. 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 kind who 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. (Vers. 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. (Ver. 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 them he 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. (Vers. 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 Vers. 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. (Ver. 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 things indeed, we may say most things, and these the most blessed facts of all that 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. (Ver. 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 been and 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. (Vers. 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. (Vers. 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. (Vers. 13, 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. (Vers. 15-18) Who would ever have thought that idol-living Israel for it was their besetting sin would 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 through to 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 (vers. 1-3) and closes (vers. 19-21). S.C.
HOMILIES BY C. SHORT Vers. 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. (Ver. 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. (Vers. 8, 9) In both temporal and spiritual redemption. He gave his people the promised land.
4. The righteousness of God. (Ver. 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.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–21 General Remarks. This Psalm has no title. It is…
General Remarks. This Psalm has no title. It is mainly made up of selections from other Scriptures. It has been called a mosaic, and compared to a tessellated pavement. At the outset, its first two verses (Ps 135:1-2) are taken from Ps 134:1-3; while the latter part of Ps 135:2 and the commencement of Ps 135:3 put us in mind of Ps 116:19; and Ps 135:4 suggests De 7:6. Does not Ps 135:5 remind us of Ps 95:3? As for Ps 135:7, it is almost identical with Jer 10:13, which may have been taken from it. The passage contained in Ps 135:13 is to be found in Ex 3:15, and Ps 135:14 in De 32:36. The closing verses, Ps 135:8-12, are in Psalms 136. From Ps 135:15 to the end the strain is a repetition of Ps 115:1-18 This process of tracing the expressions to other sources might be pushed further without straining the quotations; the whole Psalm is a compound of many choice extracts, and yet it has all the continuity and freshness of an original poem. The Holy Spirit occasionally repeats himself; not because he has any lack of thoughts or words, but because it is expedient for us that we hear the same things in the same form. Yet, when our great Teacher uses repetition, it is usually with instructive variations, which deserve our careful attention.
Division. The first fourteen verses contain an exhortation to praise Jehovah for his goodness (Ps 135:3), for his electing love (Ps 135:4), his greatness (Ps 135:5-7) his judgments (Ps 135:8-12), his unchanging character (Ps 135:13), and his love towards his people. This is followed by a denunciation of idols (Ps 135:15-18), and a further exhortation to bless the name of the Lord. It is a song full of life, vigour, variety, and devotion.
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Ver. 1. Praise ye the LORD, or, Hallelujah. Let those who are themselves full of holy praise labour to excite the like spirit in others. It is not enough for us to praise God ourselves, we are quite unequal to such a work; let us call in all our friends and neighbours, and if they have been slack in such service, let us stir them up to it with loving exhortations. Praise ye the name of the LORD. Let his character be extolled by you, and let all that he has revealed concerning himself be the subject of your song; for this is truly his name. Specially let his holy and incommunicable name of "Jehovah" be the object of your adoration. By that name he sets forth his self existence, and his immutability; let these arouse your praises of his Godhead. Think of hint with love, admire him with heartiness, and then extol him with ardour. Do not only magnify the Lord because he is God; but study his character and his doings, and thus render intelligent, appreciative praise. Praise him, O ye servants of the Lord. If others are silent, you must not be; you must be the first to celebrate his praises. You are "servants", and this is part of your service; his "name" is named upon you, therefore celebrate his name with praises; you know what a blessed Master he is, therefore speak well of him. Those who shun his service are sure to neglect his praise; but as grace has made you his own personal servants, let your hearts make you his court musicians. Here we see the servant of the Lord arousing his fellow servants by three times calling upon them to praise. Are we, then, so slow in such a sweet employ? Or is it that when we do our utmost it is all too little for such a Lord? Both are true. We do not praise enough; we cannot praise too much. We ought to be always at it; answering to the command here givenPraise, Praise, Praise. Let the Three-in-one have the praises of our spirit, soul, and body. For the past, the present, and the future, let us render threefold hallelujahs.
Jehovah, infinitude, immensity itself, in all things, to all things, beyond all things, everywhere, wholly, essentially, continually present: as Jehovah, constancy, immutability, eternity itself, without any variableness, or shadow of change; yesterday, today, and for ever the same. In a word, when we think of the Most High God, Father, Son, and Holy Ghost, we should think of him as Jehovah, Unity in Trinity, Trinity in Unity, Three Persons, One Being, One Essence, One Lord, One Jehovah, blessed for ever. This is that glorious, that Almighty Being, which the Psalmist here means when he saith, "Praise ye the name of the LORD." William Beveridge, 1636-1708.
Ver. 1. Praise him, O ye servants of the LORD. For ye will do nothing out of place by praising your Lord as servants. And if ye were to be for ever only servants, ye ought to praise the Lord; how much more ought those servants to praise the Lord who have obtained the privilege of sons? Augustine.
Ver. 1. Praise, praise, praise. When duties are thus inculcated, it notes the necessity and excellency thereof; together with our dulness and backwardness thereunto. John Trapp.
Ver. 1-2,21. Praise. To prevent any feeling of weariness which might arise from the very frequent repetition of this exhortation to praise God, it is only necessary to remember that there is no sacrifice in which he takes greater delight than in the expression of praise. Thus (Ps 1:14), "Sacrifice unto the Lord thanksgiving, and pay thy vows unto the Most High; "and (Ps 116:12-13), "What shall I render unto the LORD for all his benefits toward me? 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 labour 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. That 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. John Calvin.
Ver. 1-3. As Gotthold was one day passing a tradesman's house, he heard the notes of a Psalm, with which the family were concluding their morning meal. He was deeply affected, and, with a full heart, said to himself: O my God, how pleasing to my ears is the sound of thy praise, and how comforting to my soul the thought that there are still a few who bless thee for thy goodness. Alas, the great bulk of mankind have become brutalized, and resemble the swine, which in harvest gather and fatten upon the acorns beneath the oak, but show to the tree, which bore them, no other thanks than rubbing off its bark, and tearing up the sod around it. In former times, it was the law in certain monasteries, that the chanting of the praise of God should know no interruption, and that one choir of monks should, at stated intervals, relieve another in the holy employment. To the superstition and trust in human works, of which there may have been here a mixture, we justly assign a place among the wood, hay, and stubble (1Co 3:12). At the same time it is undeniably right that thy praise should never cease; and were men to be silent, the very stones would cry out. We must begin eternal life here below, not only in our conscience, but also with our praise. Our soul ought to be like a flower, not merely receiving the gentle influence of heaven, but, in its turn, and as if in gratitude, exhaling also a sweet and pleasant perfume. It should be our desire, as it once was that of a pious man, that our hearts should melt and dissolve like incense in the fire of love, and yield the sweet fragrance of praise: or we should be like the holy martyr who professed himself willing to be consumed, if from his ashes a little flower might spring and blossom to the glory of God. We should be ready to give our very blood to fertilize the garden of the church, and render it more productive of the fruit of praise.
Well then, my God, I will praise and extol thee with heart and mouth to the utmost of my power. Oh, that without the interruptions which eating, and drinking, and sleep require, I could apply myself to this heavenly calling! Every mouthful of air which I inhale is mixed with the goodness which preserves my life; let every breath which I exhale be mingled at least with a hearty desire for thy honour and praise.
Hallelujah! Ye holy angels, ye children of men, and all ye creatures, praise the Lord with me, and let us exalt his name together. Christian Scriver Gotthold,1629-1693.
Ver. 1-4.
1. The Employment. Praise three times commended, and in three respects.
a) With respect to God: not his works merely, but himself.
b) With respect to ourselves: it is pleasant and profitable.
c) With respect to others: it best recommends our religion to all who hear it. All others are religions of fear, ours of joy and praise.
2. The Persons: servants in attendance at his house, who stand there by appointment, ready to hear, ready to obey.
3. The Motives.
a) In general. It is due to God, because he is good; and it is pleasant to us: Ps 135:3.
b) In particular. Those who are specially privileged by God should specially praise him. Ps 135:4. "This people have I formed for myself; they shall show forth my praise." G. R.
Ver. 1. Praise ye the LORD.
1. The Lord ought to be praised.
2. He ought to be praised by you.
3. He ought to be praised now:let us remember his present favours.
4. He ought to be praised in everything for ever.
Ver. 1. Praise him, O ye servants of the LORD.
1. Praise him for the privilege of serving him.
2. Praise him for the power to serve him.
3. Praise him for the acceptance of your service.
4. Praise him as the chief part of your service.
5. Praise him that others may be induced to engage in his service. W. H. J. P.
Psalms 135:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 5, 6, 16, 21 Praise ye the Lord.
Psa_135:1-21
Praise ye the Lord.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 135
Psalms 135
LIKE psalms 97, and 98, 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 Psalms 115, 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 fragance. 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.
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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 Psalms 115, 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 Psalms 118, 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.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 “We have now,” says Hengstenberg, “a group of twelve…
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.”
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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 (α) Philosophic; (β) Scriptural; (γ) 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 Lord’s 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 king’s 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.” “Wonders”—things calculated to beget surprise and amazement. “Tokens,” or “signs”—things 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.” God’s 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 God’s 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 idols—vain simulacra—in 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 God’s 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.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. We can only understand praise when we see…
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.
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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.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The summons to render it.
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.
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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.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 A Ps. of praise suitable for public worship, beginning…
A Ps. of praise suitable for public worship, beginning and ending with the liturgical Hallelujah. It is full of rich mosaics illustrating Jehovah's greatness and the vanity of idols. Psalms 134, 135 were sometimes taken as one by the Jews, Psalms 135 being an expansion of 134, with certain elements from Psalms 115.
4. Peculiar treasure] see on Exo_19:5.
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7. For the rain] i.e. to produce rain, as it was thought: cp. Zec_10:1 RV. Treasuries] storehouses, where, according to ancient belief, the winds were kept.
10, 11. Cp. Num_21:24.
13. Memorial] that by which Jehovah is remembered.
14. Judge] i.e. do justice on behalf of: cp. Deu_32:36. Repent himself] i.e. pity, relent towards.
15, 18. See Psa_115:4-8.
21. Out of] i.e. from out of.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv14, 20 (See Scofield "Zec 8:14").
repent
(See Scofield "Zec 8:14").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 135-136
Psalm 135-136
Psalm 135
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Israel’s 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 Israel’s 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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Hallelujah of the Congregation and Its Servants.
The Hallelujah of the Congregation and Its Servants.
A hymn setting forth the wonderful relation of God to His Church, His almighty power over all the world, and His mercy in delivering His people, as contrasted with the vanity of idol worship.
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v. 1. Praise ye the Lord, a mighty hallelujah, as the keynote of the entire psalm. Praise ye the name of the Lord, as He has manifested it in all His attributes; praise Him, O ye servants of the Lord, all the members of His Church being eager to minister unto Him.
v. 2. Ye that stand in the house of the Lord, in the courts of the house of our God, that is, the priests and Levites, as the ministers of the Lord in a special sense,
v. 3. praise the Lord; for the Lord is good, manifesting His kindness to all men, but especially to His Church; sing praises unto His name, for it is pleasant, it is the delight of the believers to make the praise of the Lord their constant business.
v. 4. For the Lord hath chosen Jacob, the patriarch and the people descended from him, unto Himself, to be His nation in a special sense, and Israel for His peculiar treasure, Exo 19:5, just as He now gathers those whom He has chosen in Christ Jesus to be His royal priesthood, 1Pe 2:9-10. The name and the attributes of the Lord are now proclaimed in detail.
v. 5. For I know that the Lord is great, the Possessor of immeasurable greatness, and that our Lord, the All-powerful whom we worship as God, is above all gods, all those foolishly designated as gods by blind and idolatrous men. His incomparable creative majesty is now pictured.
v. 6. Whatsoever the Lord pleased, whatever suited the convenience of His almighty will, that did He in heaven and in earth, in the seas and all deep places, in the abysses of the ocean; for over all these places His almighty power rules.
v. 7. He causeth the vapors to ascend from the ends of the earth, fashioning them into clouds; He maketh lightnings for the rain, for the two usually occur together in a thunderstorm; He bringeth the wind out of His treasuries, out of His storehouses, since He has absolute power over the winds of the earth, But not only His creative and providential power makes Him worthy of praise, but also the deliverance which He effected in Egypt.
v. 8. Who smote the first-born of Egypt, both of man and beast, from the heir apparent down to the calf of the lowliest herder, Exo 12:12.
v. 9. Who sent tokens and wonders into the midst of thee, O Egypt, in the great plagues which preceded the exodus of the children of Israel, upon Pharaoh and upon all his servants, Exodus 7-10. Moreover, the Lord is praiseworthy on account of His conquest of the Land of Promise.
v. 10. Who smote great nations and slew mighty kings, all those of Canaan and the country east of Jordan, Num 21:24-35;
v. 11. Sihon, king of the Amorites, and Og, king of Bashan, and all the kingdoms of Canaan, Deuteronomy 3, 4;
v. 12. and gave their land for an heritage, an heritage unto Israel, His people, so that they could possess the land as though it had been bequeathed to them. On the basis of these great works of the Lord the congregation now lifts up its voice in praise.
v. 13. Thy name, O Lord, endureth forever, lasting throughout eternity, long after the names of all idols are forgotten; and Thy memorial, O Lord, throughout all generations, from one generation to the next, not only while the world stands, but beyond the confines of time, world without end.
v. 14. For the Lord will judge His people, obtaining justice for them over against the oppression of the enemies, and He will repent Himself concerning His servants, change His manner of dealing with them to continual kindness, proving Himself the living and gracious God over against the vanity of idols invented by men.
v. 15. The idols of the heathen are silver and gold, fashioned from precious metals by the hand of the silversmith, the work of men’s hands, made by puny men.
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, not even a trace of life and breath, the expression emphasizing the lifelessness and helplessness of the idols. Cf Psa 115:4-8.
v. 18. They that make them are like unto them, just as stupid spiritually, for the practise of idolatry brutalizes men; so is every one that trusteth in them, altogether without understanding in spiritual matters and destined for perdition. The summons, therefore, goes out once more:
v. 19. Bless the Lord, O house of Israel, the entire congregation of believers; bless the Lord, O house of Aaron, all the priests of the Church;
v. 20. bless the Lord, O house of Levi, all the Levites, that is, all the ministers of the Church, no matter of what degree; ye that fear the Lord, all the believers of all times, bless the Lord.
v. 21. Blessed be the Lord out of Zion, from the center of true worship, which dwelleth at Jerusalem, His praise being extolled through this proclamation of His name far and wide over the earth. Praise ye the Lord, the psalm closing, as it began, with a joyful hallelujah in honor of the one true Lord and God, whose blessings are sent forth everywhere in the Gospel-message.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 8, 10, 12, 15, 19 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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Praise the name of Yahweh
Yahweh's name represents him. "Praise Yahweh" or "Praise him" (See: Metonymy)
stand in Yahweh's house
This represents serving Yahweh in his temple. (See: Metonymy)
Yahweh ... our God
Make sure that people can understand that the phrase "our God" refers to Yahweh.
translationWords
praise
Yahweh
name
servant
court
house of God
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 5, 6, 7, 8, 13, 15, 19 Ps 135 God, the Creator and the Lord of…
Ps 135 God, the Creator and the Lord of history, “made heaven and earth” (134:3). He deserves praise because, unlike idols, he redeems his people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.