Commentary on Psalms 135

Psalms 135 is a call to praise the Lord for His sovereign power and covenant faithfulness. The psalmist contrasts the living God with lifeless idols, urging Israel to worship the One who controls nature, history, and nations. It echoes themes from the exodus and the conquest of Canaan, reminding the congregation that God's choice of Israel was an act of free grace. The chapter functions as a liturgical summons, moving from general praise to specific historical reasons for worship, and ending with a blessing on all who fear the Lord.

Historical context

Psalms 135 belongs to the collection of “Hallelujah” psalms (Pss 113–118; 135; 146–150) that were likely used in temple worship, especially during festivals like Passover. The psalm draws heavily on earlier Scripture: verses 1–2 echo Ps 134:1; verses 8–12 summarize the exodus and conquest narratives from Exodus and Deuteronomy; verse 14 quotes Deut 32:36; and verses 15–18 closely parallel Ps 115:4–8. This intertextuality suggests the psalmist was a skilled theologian, weaving together Israel’s story to form a coherent theology of praise.

The historical setting is post-exilic, likely the Second Temple period, when Israel had returned from Babylon and needed to reaffirm her identity as God’s chosen people. The polemic against idols (vv. 15–18) would have resonated with a community that had seen the impotence of Babylonian gods firsthand. The psalm’s structure — a call to praise, reasons for praise, and a concluding blessing — mirrors the pattern of covenant renewal ceremonies.

Verse by verse

• 1:

  The psalm opens with a double imperative: “Praise the Lord!” (Hallelu Yah). The call is directed to the “servants of the Lord,” likely the Levitical priests who ministered in the temple (cf. Ps 134:1). The repetition emphasizes that praise is not optional but the fitting response of those who stand in God’s presence.

• 3:

  “Praise the Lord, for the Lord is good.” The goodness of God is not an abstract attribute but the foundation for worship. The verse adds that praise is “pleasant” or “becoming” (na'weh) — it fits who God is. Worship is not a duty we perform but a delight that matches reality.

• 4:

  “For the Lord has chosen Jacob for himself, Israel as his own possession.” This verse grounds Israel’s identity in divine election, not human merit. The word “possession” (segullah) is the same term used in Exod 19:5 for Israel as God’s treasured people. Election is the basis for praise: we worship because we have been chosen.

• 5:

  The psalmist declares, “I know that the Lord is great.” This is personal testimony, not mere creed. The greatness of God is demonstrated in His sovereignty over all “gods” — a polemic against the polytheism of surrounding nations. The verse sets up the contrast with idols in vv. 15–18.

• 6:

  “Whatever the Lord pleases, he does, in heaven and on earth.” This is a strong statement of divine sovereignty. God’s will is not constrained by any force in creation. The verse echoes the language of creation (Gen 1) and anticipates the New Testament affirmation that Christ holds all things together (Col 1:17).

• 7:

  God’s sovereignty extends over the natural world: clouds, lightning, rain, and wind. The imagery recalls God’s control of the weather in the exodus plagues (Exod 9:22–26) and the storm theophany at Sinai (Exod 19:16–19). Nature is not autonomous; it obeys its Creator.

• 8:

  The psalm moves from nature to history, recalling the tenth plague in Egypt: the death of the firstborn (Exod 12:29). This event was the final act that broke Pharaoh’s resistance and led to Israel’s liberation. The psalmist treats it as a decisive demonstration of God’s power over human kingdoms.

• 10:

  “He struck down many nations and killed mighty kings.” The conquest of Canaan under Joshua is summarized as God’s victory, not Israel’s military prowess. The list of kings in vv. 11 (Sihon and Og) comes from Num 21:21–35. The point is that God gives land to His people as an inheritance.

• 13:

  “Your name, O Lord, endures forever.” God’s reputation is tied to His covenant faithfulness. The verse echoes the self-revelation of God to Moses in Exod 3:15. Unlike the fleeting fame of human rulers, God’s name is eternal because His character is unchanging.

• 15:

  The psalm pivots to a sharp contrast: “The idols of the nations are silver and gold, the work of human hands.” This is a devastating critique of idolatry. Idols are made by people, so they cannot be greater than their makers. The verse sets up the absurdity of worshiping something you have crafted.

• 18:

  “Those who make them become like them.” This is the most sobering verse in the psalm. Idolaters take on the characteristics of their idols: lifeless, deaf, blind, mute. The warning is that worship shapes the worshiper. To bow before a dead thing is to become dead in sin (cf. Rom 1:22–23).

• 19:

  The psalm concludes with a cascade of calls to bless the Lord, addressed to Israel, the house of Aaron (priests), the house of Levi (temple servants), and “you who fear the Lord” — likely proselytes or all faithful worshipers. The widening circle shows that praise is meant to encompass the whole covenant community.

Key themes

• Divine sovereignty over nature and history
• Election and covenant identity
• The folly of idolatry
• Worship as the fitting response to God's character
• The danger of becoming like what we worship

Application

Psalms 135 confronts us with a question: what or whom do we actually worship? The psalmist’s polemic against idols is not just ancient history. We may not bow to statues of silver and gold, but we can easily make idols of success, comfort, relationships, or even our own religious activity. The sobering warning of verse 18 is that we become like what we worship. If we fix our hearts on temporary, lifeless things, we will find ourselves spiritually dull and powerless.

But the psalm also gives us the antidote: fix your eyes on the living God. He is sovereign over the storm and the king. He chose a people for Himself not because of their merit but because of His love. When we worship the God who acts in history and who sent His Son to rescue us from the ultimate bondage of sin, we are gradually transformed into His likeness (2 Cor 3:18). Praise is not just a Sunday activity; it is the daily reorientation of our hearts toward the One who alone is worthy.

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