3/17/20
Tom Lowe
The Lilly of the Valley
Psalm 135 (KJV)
Title: Praise Him, O ye servants of the Lord!
Psalm 135 (KJV)
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.
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 an heritage, an 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.
Background
Psalm 135 is 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).
This psalm is intimately connected with the previous one. It is an exhortation addressed to the priests and Levites and to all Israel, to publish the praises of the Lord. It appears the psalm was written after the Captivity and might have been used at the dedication of the second Temple.
It is a psalm of praise and a mosaic of quotations from other psalms and various books of the Old Testament. Though the psalmist quotes from existing psalms and other biblical sources that were inspired by God it does not in any way lessen the inspiration of this psalm. The main emphasis is upon those works of God which illustrate His power in nature and history.
Psalm 135 and 136 conclude the “Great Hallel.” The writer and occasion of psalm 135 are unknown but it’s likely post-exillic
Commentary
1. Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye servants of the Lord.
Praise ye the Lord (Hallelujah)! This may be considered as the title, since it does not have another.
Praise ye the name of the Lord; perhaps it should have been translated, “praise ye the name of Jehovah”; that is, Praise God in His infinite essence of being holiness, goodness, and truth. The congregation is urged to sing God’s praises. Old Testament worship was never a vague, emotional outburst, but was logically grounded in the person and/or work of God. The psalmist gives some of the reasons for why we should praise God. The first is a general one of glad appreciation of God’s self-revelation (name)
Praise ye the Lord! It is directed quite clearly to the priests and Levites, but probably also to all the people of Israel and to all that fear the Lord.
2. Ye that stand in the house of the Lord, in the courts of the house of our God.
Ye that stand refers to priests and Levites.
3. Praise the Lord; for the Lord is good: sing praises unto his name; for it is pleasant.
The Lord is good. Here is the second reason for why He should be praised; and the third is like the second—for it is pleasant. It is pleasant to acknowledge this infinite being, and our dependence on Him.
No created tongue in time or in eternity, will ever be able to tell how good He is. All we can do is state the fact and adore Him.
4. For the Lord hath chosen Jacob (Israel) unto himself, and Israel for his peculiar treasure.
For the Lord hath chosen Jacob (Israel). This is the fourth reason. He has taken the Israelites (election) as His peculiar people and they belong to Him (Deut. 7:6; 1 Pe. 2:9) as “His peculiar treasure.” The Lord is the God of salvation. In His grace He chose you; in His mercy He made you His special treasure. You belong to Him. He values you and He loves you. The sovereign election of God leaves His wondering saints asking the perpetual question “Why me?”
His peculiar treasure. The meaning of “particular treasure” signifies the specially treasured and intimately, personal property of One who possesses everything. He who could do anything He wished, chose Israel.
5. For I know that the Lord is great, and that our Lord is above all gods.
The Lord is great. He is unlimited in His power—This is another reason.
When we contemplate Him as Creator, Sustainer, and Redeemer, we sing with deep appreciation, “How great Thou art!”
“Is above all gods” means that He is above every class of being, whether idolized or not, because He is the fountain of existence. This is a fifth reason. Our Lord is supreme above all gods, that is, above all rulers and potentates and above all idols. On His robe and on His thigh, He has a name written, “KING OF KINGS, AND LORD OF LORDS” (rev. 19:16).
The Lord is praised for His greatness and admired for His position—He is above all other gods. Communal praise only has the value that each individual contributes to it. The pilgrims worship together but personal conviction is essential. Pagan thought permeated the whole universe with many gods, especially the seas and the depths.
The “I” is emphatic, indicating personal knowledge. In the original Yahweh is used instead of “Lord.” This is important, because He is Israel’s covenant God who is contrasted with the gods of the heathen
6. Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.
The psalms love to dwell on the fact of one sole Creator God whose authority is applied everywhere without exception. And His will governs even the slightest detail.
He is the God of Creation (5-7), which means He provides for you day after day and gives you the things you need. He is in charge of the storms and uses them to accomplish His perfect will.
He is also described as the God of Nature (5-7), doing whatsoever He pleases “in heaven,” “in earth,” “in the seas,” and “in all deep places.” He is further described as the God of History (8-14), leading His chosen people out of Egypt and through the conquest of Canaan.
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.
All gods are mentioned not because they are real but because they are worshipped by deluded minds.
Vapours to ascend refers to the water cycle of earthly evaporation and condensation in the clouds.
Ends of the earth. In Mesopotamian Cosmology “the ends of the earth” refers to the horizon. This is where the gates of heaven are located because the sun is seen as setting there as it goes through the gates of heaven.
He maketh lightnings for the rain. To produce rain as it was thought. He holds absolute power over nature. The clouds, the lightening and the wind—formattable as they are—are directed by His mighty hand. Hail, snow, wind, thunder and lightning are often seen as the weapons that God uses to defeat His enemies.
Treasuries are storehouses, where, according to ancient beliefs, the winds were kept.
8. Who smote the firstborn of Egypt, both of man and beast.
The whole Exodus-period is covered from the moment of leaving Egypt to the final victories under Moses (11). Verse 8 speaks to the final plague in Egypt. God defeated Egypt, smiting their firstborn (the 10th plague); after sending other signs and wonders.
This proud citation of ancient exploits is no pathetic preoccupation with bygone glories. God’s historical revelation of His nature and will is always relevant and deserves a perpetual commemoration in worship.
9. Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
He is the God of history (8-14). God shaped the course of history for the benefit of His covenant people. To give them the Promised Land. The Jews prided themselves in the fact that God worked especially on behalf of their nation. He worked for Israel and through Israel to bring about His great plan of salvation.
10. Who smote great nations, and slew mighty kings
God destroyed nations and kings to give Israel her land (136:17-18) {2].
God’s saving actions established His reputation. Because of them, His name and His fame spread throughout the world. His historical acts on the people’s behalf, covering deliverance (8, 9), conquest (10, 11) and settlement (12) is clear proof of His choice of them as His own.
11. Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
Verses 8-12 is in reference to God’s deliverance of Israel from Egypt to the Promised Land.
Numbers 21:21- 32 describes the defeat of Sihon, King of the Amorites, by Israel. Og (Num. 21:33-35), the King of Bashan, who was described as a giant, was also defeated by Israel. Sihon and Og were two powerful kings the Lord helped Israel destroy just before Israel entered the Land of promise (136:19-20), which was their inheritance (Ps. 136:21-22). Joshua 6-12 recounts Joshua’s conquest of the high priest.
12. And gave their land for an heritage (or, possession), an heritage (or, possession) unto Israel his people.
The writer means Israel’s inheritance under Joshua. God promised this land to Abraham (Gen.15:18-21).
13. Thy name t(or, reputation), O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations.
The Lord does not change. God is and will be always the same to His Church, a gracious, faithful, wonder-working God. And His Church is, and will be, the same to Him, a thankful, praising people: thus, His name endures forever. He will return in ways of mercy to them and will delight in doing Him good.
14. For the Lord will judge his people, and he will repent himself concerning his servants.
God will always side with His people in action and in His heart. He will plead the cause of His people, feel compassion (feel sorry) for them. His past patronage of His people is a guarantee that He will undertake for them in the future too (Deut. 32:36; Rom 5:9; Gal. 2:20).
The promises of God are as good as His name. When as God’s people we are wronged, we never need to fear; “For the Lord will judge his people.” “He will repent himself concerning his servants.” When God has chastised us because of our sins, He will not continue to punish us, but will repent or relent of that chastisement. The book of Judges is a perfect illustration of the validity of this truth.
Judge. i.e. do justice on behalf of.
Repent himself. i.e. pity, relent towards ─change His dealings (90:13)
He is just and compassionate. We can depend on this—that God will vindicate His people and will have compassion on His servants. Moses sang it first in Deuteronomy 32:36) but the song will never end.
15. 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;
16. They have mouths, but they speak not; eyes have they, but they see not.
The idols of the heathen. This verse and the following, to the end of the eighteenth, are almost word for word the same as verses 4-8 of Psalm 115. However, the words are especially appropriate here to set in sharp contrast the omnipotence of the Lord and the uselessness of all idols. The Lord is superior to idols. The mere description of these false gods is enough to expose their worthlessness. They are silver and Gold, and therefor perishable. They are created by men, therefor inferior to man. They are dumb, blind, deaf, and lifeless. And sad to say, those who make them are like them—spiritually blind, deaf, dumb, and dead.
The God’s of the surrounding nations were always a temptation to Israel (Deut. 6:12-15) but now they are formally renounced. By that, praise of the true, living God and a declaration of trust in Him are implicitly proclaimed.
17. They have ears, but they hear not; neither is there any breath in their mouths.
He is the God of celebration (15-18). Celebrate the Lord today! Bless His holy name!
These verses show the greatness of the living God in contrast to the dead idols of the nations. Idols are made by men, they cannot speak, see, hear or breath (perhaps 17b means they cannot smell). Most importantly, they cannot save (18).
18. They that make them are like unto them: so is every one that trusteth in them.
Both are worthless and will know nothing of eternal life.
The writer contrasts the God who is active everywhere (5-7) with the man-made gods whose only work is to spread the corruption of their deadness. Idolaters become spiritually stupid and perish with their idols—“And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them” (Isa. 1:31).
To the nations their gods were worshiped as living, but to Israel there was only one living and true god. The idol gods of the nations exist only as supposed and chosen objects of worship. In the same sense, the Christian is warned to keep himself from idols (1 John 5:21).
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.
Such a consideration of the greatness of God leads to the desire to bless Him, that is, to shower Him with honor, praise, homage, worship and thanksgiving. All the house of Israel should bless Him. All who minister as priests (house of Aaron) should bless Him. Those who serve as Levites should bless Him. All who revere the Lord should bless Him, which is another way of saying that all classes of men should praise Him. This is what Israel will sing when the Messiah returns to Zion and reigns from Jerusalem.
The categories mentioned here: (1) Israel, (2) Aaron, (3) Levi, and (4) you who fear the Lord refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord). Each sector of the religious community is urged to make its own contribution to the service of worship in order to insure a harmony of praise to the utmost (Rom. 15:6). Layman, Aaronite priest and His assistant Levite ─the whole community in fact (115:9) ─gathered in the temple, God’s earthly home, are invited to praise their Host.
To bless the Lord means to identify Him as the source of all blessings (103:2) and to be grateful for all He has given.
21. Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Praise (bless) ye the Lord.
The cause from which “blessing the Lord” particularly arises is, “Blessed be/is the Lord . . . who dwells in Jerusalem. The Lord chose His people because He so much wanted them for Himself that He came to dwell among them (Eph. 2:18-22; 2 Cor. 6:16).
The psalmist reiterated his call for Israel and her priests (house of Aaron; v. 19) and Levites (house of Levi; v. 20) to praise God from Zion
Special notes and Scripture
[1} Above all gods refers to the ancient conception of Gbod ruling as king if the divine council (Isa. 6:1-6).
[2} “To Him who smote great kings, For His lovingkindness is everlasting. And slew mighty kings, For His lovingkindness is everlasting” (Ps 136:17-18). “Yahweh provided guidance, food, water, structure, leadership, healing, victory, and many other things to Israel through the wilderness.