King James Version
Psalms 135
21 verses with commentary
Praise the Name of the Lord
Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.
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A grand praise psalm begins with triple call to worship: 'Praise ye the LORD. Praise ye the name of the LORD; praise him, O ye servants of the LORD.' The threefold 'praise' emphasizes urgency and importance. 'Praise ye the LORD' translates 'Hallelujah' (hallelu-Yah), the imperative form calling people to praise Yahweh. The second call 'praise ye the name of the LORD' focuses on God's revealed character - His 'name' represents His nature, attributes, and reputation. The third call 'praise him, O ye servants of the LORD' addresses specific audience - those who serve God. 'Servants' (avadim) can mean slaves or worshipers - those devoted to God's service. This opening creates crescendo effect, building intensity through repetition. The psalm functions as extended meditation on why God deserves praise, grounding worship in theology.
Ye that stand in the house of the LORD, in the courts of the house of our God,
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The audience is further specified: 'Ye that stand in the house of the LORD, in the courts of the house of our God.' The phrase 'ye that stand' indicates those present for worship - standing suggesting readiness, attentiveness, and service. The location 'in the house of the LORD' refers to temple where God's presence dwelt. The parallel 'in the courts of the house of our God' specifies the temple's outer areas where worshipers gathered. Temple had multiple courts (priests' court, Israel's court, women's court, Gentiles' court), accommodating various worshipers. The possessive 'our God' emphasizes covenant relationship - this is not a foreign deity but the God bound to His people. This verse grounds worship in specific place (temple) and relationship (our God), demonstrating that biblical worship isn't abstract but concrete, covenantal, and corporate.
Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
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Here the psalmist supplies the first reasons for praise: 'for the LORD is good' and 'for it is pleasant.' The Hebrew word 'tov' (good) encompasses moral excellence, benevolence, and generosity - God's goodness is not merely an attribute but His disposition toward His people. The parallel statement 'sing praises unto his name; for it is pleasant' uses 'na'im' (pleasant, lovely, delightful), which can describe either the act of praising as pleasant or God's name itself as delightful. Both interpretations yield truth: worship brings joy to the worshiper, and God's revealed character is inherently beautiful. This verse establishes that praise flows from theology - we worship because of who God is. As James 1:17 declares, 'Every good gift and every perfect gift is from above.'
For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
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The doctrine of election emerges powerfully: 'the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.' The Hebrew 'bachar' (chosen) indicates deliberate selection from among alternatives - God actively chose Israel, not because of their merit but according to His sovereign purpose (Deuteronomy 7:6-8). The term 'segullah' (peculiar treasure) denotes special, prized possession - like a king's personal treasury distinct from state funds. This same word appears in Exodus 19:5 and Malachi 3:17. The names 'Jacob' and 'Israel' recall the patriarch's transformation, emphasizing both the people's humble origins and their covenant identity. Election is grounded in grace, not human worthiness. Peter applies this same concept to the Church: 'a peculiar people' (1 Peter 2:9), showing the continuity of God's electing purpose.
For I know that the LORD is great, and that our Lord is above all gods.
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Personal testimony anchors theological truth: 'For I know that the LORD is great.' The shift to first person singular emphasizes experiential knowledge - 'yada' implies intimate, relational knowing, not mere intellectual assent. The psalmist declares Yahweh 'gadol' (great, magnificent) and 'above all gods.' This is not polytheism but polemical language acknowledging what pagans worship while asserting Yahweh's absolute supremacy. The title 'our Lord' (Adonenu) adds covenant intimacy to divine majesty - the great God is 'ours.' This combination of transcendence and immanence characterizes biblical faith. Paul echoes this in 1 Corinthians 8:5-6: 'though there be that are called gods... to us there is but one God.' The believer's confidence rests not on abstract theology but personal encounter with the living God.
Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places.
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Divine sovereignty receives magnificent expression: 'Whatsoever the LORD pleased, that did he.' The Hebrew construction 'kol asher chaphets' emphasizes comprehensive, unhindered will - God does all His pleasure. This is not arbitrary power but purposeful sovereignty guided by infinite wisdom. The fourfold domain - heaven, earth, seas, and deep places - encompasses the entire created order. 'Deep places' (tehomot) recalls Genesis 1:2 and the primordial waters, suggesting God's authority extends even to mysterious, chaotic realms. No sphere of existence lies outside His control. This verse anticipates Ephesians 1:11, where God 'worketh all things after the counsel of his own will.' For the believer, divine sovereignty is not threatening but comforting - the God who rules all things is the same God who chose us as His treasure.
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.
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God's sovereignty over nature receives poetic elaboration through meteorological phenomena: vapours rising, lightning flashing, wind emerging from divine 'treasuries' (otsarotav). The Hebrew 'nesi'im' (vapours, mists) describes water vapor ascending from earth's extremities - a process ancients observed but could not explain scientifically. The phrase 'lightnings for the rain' captures the connection between electrical storms and precipitation. Most striking is the image of wind stored in God's treasuries, suggesting divine storehouses from which He dispenses atmospheric forces. This language, nearly identical to Jeremiah 10:13, portrays God as cosmic manager with unlimited resources. Weather, often feared and worshiped by pagans (Baal was a storm god), is merely a tool in Yahweh's hand. Jesus demonstrated this same authority when He rebuked wind and waves (Mark 4:39).
Who smote the firstborn of Egypt, both of man and beast. both: Heb. from man unto beast
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From creation the psalm pivots to redemptive history, beginning with the exodus: 'Who smote the firstborn of Egypt, both of man and beast.' The Hebrew 'nakah' (smote, struck) conveys decisive, powerful action. The tenth plague represented Yahweh's final judgment against Pharaoh and Egypt's gods (Exodus 12:12). The inclusion of 'beast' alongside 'man' demonstrates comprehensive judgment - nothing in Egypt escaped divine power. This act definitively answered the question 'Who is the LORD?' that Pharaoh dismissively posed (Exodus 5:2). The death of firstborn struck at Egyptian succession, inheritance, and hope, while Israel's firstborn were protected by blood on their doorposts - a profound foreshadowing of Christ, our Passover lamb (1 Corinthians 5:7), whose blood shields believers from God's righteous judgment.
Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
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The exodus narrative expands with 'tokens and wonders' (otot u'mophetim), the standard Hebrew pairing for miraculous signs. 'Otot' emphasizes their significance as indicators pointing beyond themselves; 'mophetim' stresses their extraordinary, supernatural character. The direct address 'O Egypt' rhetorically brings the ancient nation into the worshiping assembly, making the historical account vivid and immediate. Pharaoh and 'all his servants' (court officials, magicians, military) were comprehensively humiliated. Each plague demonstrated Yahweh's power over specific Egyptian deities: the Nile god, the sun god Ra, and others. These signs served dual purpose - judgment upon Egypt and revelation to Israel (and the nations) of Yahweh's incomparable power. Moses called Israel to remember these wonders perpetually (Deuteronomy 4:34-35).
Who smote great nations, and slew mighty kings;
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The historical recital advances from exodus to conquest: 'Who smote great nations, and slew mighty kings.' The transition from Egypt to Canaan spans the wilderness wanderings implicitly. 'Great nations' (goyim rabbim) and 'mighty kings' (melachim atsumim) emphasize the formidable opposition Israel faced. The Hebrew 'atsumim' means numerous, powerful, mighty - these were not insignificant tribal chieftains but established rulers with armies. Yet God 'smote' and 'slew' them, using the same verb (nakah) applied to Egypt. The parallel construction reinforces God's consistent pattern: He defeats all who oppose His people and purposes. This encouraged later generations facing their own powerful enemies. The New Testament applies this principle spiritually - Christ has 'spoiled principalities and powers' (Colossians 2:15), defeating spiritual forces that oppose God's kingdom.
Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
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Specific enemies are named: 'Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan.' Sihon and Og become paradigmatic examples of defeated foes throughout Scripture (Numbers 21:21-35; Deuteronomy 2-3; Joshua 2:10; Nehemiah 9:22). Sihon ruled the territory between the Arnon and Jabbok rivers; Og controlled Bashan in the northern Transjordan, and was remembered as a giant whose iron bedstead measured nine by four cubits (Deuteronomy 3:11). Their defeat opened the way for Israel's entry into the promised land. The phrase 'all the kingdoms of Canaan' summarizes the subsequent conquest under Joshua. These victories were not Israel's achievement but God's gift. Each name recalled a specific story of divine deliverance, encouraging worshipers to trust the same God for present challenges.
And gave their land for an heritage, an heritage unto Israel his people.
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The conquest narrative reaches its purpose: 'And gave their land for an heritage, an heritage unto Israel his people.' The Hebrew 'nachalah' (heritage, inheritance) appears twice for emphasis, underscoring that the land was divine gift, not human conquest. This inheritance fulfilled the Abrahamic promise (Genesis 15:18-21) and demonstrated covenant faithfulness across centuries. The phrase 'Israel his people' ('amo Yisrael') reinforces the covenant relationship - they received inheritance precisely because they were His people. Land tenure in ancient Israel was theological, not merely economic; the land belonged ultimately to God and was entrusted to Israel. Hebrews 4 reinterprets this inheritance typologically, pointing to the eternal 'rest' believers enter through Christ - our ultimate promised land and eternal heritage.
Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations. throughout: Heb. to generation and generation
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A theological declaration anchors the historical recital: 'Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.' The Hebrew 'shem' (name) signifies God's revealed character, reputation, and identity. 'Zikr' (memorial, remembrance) parallels this, emphasizing how God is known and commemorated. Both 'endure forever' (le'olam) and span 'all generations' (le'dor va'dor), asserting divine permanence against the mortality of human kingdoms. While Sihon and Og are forgotten except in Israel's worship, Yahweh's name endures eternally. This echoes Exodus 3:15 where God declares His name 'for ever' and His memorial 'unto all generations.' The verse transitions from what God has done (verses 8-12) to who God eternally is, grounding historical acts in unchanging divine character. Jesus claimed the same permanence: 'Heaven and earth shall pass away, but my words shall not pass away' (Matthew 24:35).
For the LORD will judge his people, and he will repent himself concerning his servants.
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God's relationship with His people receives tender expression: 'the LORD will judge his people, and he will repent himself concerning his servants.' The Hebrew 'din' (judge) here carries the sense of vindication and defense rather than condemnation - God will execute justice on behalf of His people against their oppressors. The phrase 'repent himself' (yitnecham) regarding His servants indicates God's compassionate response to their suffering, not a change of mind due to error. This same language appears in Deuteronomy 32:36, a Song of Moses passage this psalm echoes. God's 'judgment' is good news for His covenant people; His 'repentance' means He will relent from discipline when they return to Him. The verse balances divine justice with divine compassion. Hebrews 10:30 quotes this passage, applying it to the church as God's covenant community awaiting vindication.
The idols of the heathen are silver and gold, the work of men's hands.
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Sharp polemic against idolatry begins: 'The idols of the heathen are silver and gold, the work of men's hands.' The Hebrew 'atsabim' (idols) derives from a root meaning 'to shape' or 'fashion,' emphasizing their manufactured nature. The irony is devastating - what pagans worship as divine is mere 'silver and gold,' valuable materials certainly, but inanimate. Worse, they are 'work of men's hands' (ma'aseh yedey adam) - the creature worships what it creates. This critique, paralleling Psalm 115:4-8 almost exactly, exposes idolatry's fundamental absurdity. The living God who made heaven, earth, seas, and deep places (verse 6) stands in absolute contrast to gods made by human craftsmen. Isaiah develops this theme extensively (Isaiah 44:9-20), ridiculing idol manufacture. Paul applies this principle broadly: anything we fashion and trust becomes our idol, whether metal images or modern substitutes.
They have mouths, but they speak not; eyes have they, but they see not;
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The critique intensifies through anatomical inventory: 'They have mouths, but they speak not; eyes have they, but they see not.' Idols possess the appearance of sensory organs without their function. They have mouths crafted by artisans but cannot speak a single word - no revelation, no response to prayer, no guidance. They have eyes painted or inlaid with precious stones but perceive nothing - no awareness of worshiper's needs, no observation of human affairs. The contrast with Yahweh is implicit but devastating: the LORD speaks (His word fills Scripture), and His eyes run to and fro throughout the earth (2 Chronicles 16:9). The living God communicates and perceives; idols are cosmetically decorated corpses. This pattern of form without function exposes the futility of trusting what cannot engage with reality. Modern idols similarly promise much but deliver nothing of ultimate value.
They have ears, but they hear not; neither is there any breath in their mouths.
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The anatomical mockery continues: 'They have ears, but they hear not; neither is there any breath in their mouths.' Ears that cannot hear means no prayer reaches the idol, no cry for help is registered, no worship is acknowledged. The climactic declaration 'neither is there any breath in their mouths' strikes at life itself. The Hebrew 'ruach' means breath, wind, or spirit - idols possess none of these. They are essentially corpses, resembling the living without sharing their vitality. This recalls Genesis 2:7 where God breathed life ('ruach') into Adam. The living God gives breath; idols have none to give. While verse 7 celebrated God bringing wind from His treasuries, idols lack even enough breath to fog a mirror. Ezekiel's vision of dry bones receiving breath (Ezekiel 37) demonstrates what only the living God can do - animate the inanimate, give life to the lifeless.
They that make them are like unto them: so is every one that trusteth in them.
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The idol polemic reaches devastating conclusion: 'They that make them are like unto them: so is every one that trusteth in them.' This principle of spiritual conformity runs throughout Scripture - we become like what we worship. Idol makers share their idols' spiritual deadness: blind, deaf, mute, breathless in any spiritual sense. The Hebrew construction emphasizes exact correspondence: 'like them' (kemohem). Those who trust (batach) in idols place their confidence in emptiness and receive emptiness in return. Romans 1:21-23 develops this theme, showing how rejecting the Creator leads to degraded thinking and worship of created things. The positive corollary appears in 2 Corinthians 3:18: beholding the Lord's glory, believers 'are changed into the same image.' We are transformed into the likeness of whatever commands our deepest trust and devotion. This makes the choice of worship objects eternally consequential.
Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:
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The psalm moves toward conclusion with antiphonal calls to blessing: 'Bless the LORD, O house of Israel: bless the LORD, O house of Aaron.' The Hebrew 'barakh' (bless) when directed toward God means to praise, adore, and acknowledge His greatness - the opposite of cursing. 'House of Israel' encompasses the entire covenant nation; 'house of Aaron' specifies the priestly family. This structured address mirrors temple liturgy where different groups responded in worship. The priests who ministered daily before the Lord are summoned alongside the people they served. Both are needed; neither is sufficient alone. The contrast with idol worshipers is implicit: rather than becoming like dead idols, Israel blesses the living God and receives blessing in return. The responsive, communal nature of this call reminds us that worship is corporate activity, not merely private devotion.
Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.
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The antiphonal pattern expands: 'Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.' The Levites, descendants of Jacob's third son, served temple functions distinct from Aaronic priests - they were musicians, gatekeepers, teachers, and assistants. Their inclusion ensures no worship servant is overlooked. Most significantly, 'ye that fear the LORD' extends beyond ethnic Israel to include all who reverence Yahweh. This phrase may indicate proselytes or God-fearers - Gentiles drawn to Israel's God. If so, the psalm anticipates the expansion of worship beyond ethnic boundaries. The 'fear of the LORD' (yir'at Yahweh) represents the fundamental disposition of true religion: reverent awe before the Holy One. This fourfold call (Israel, Aaron, Levi, God-fearers) creates a crescendo of praise encompassing all who worship the true God, prefiguring the universal church.
Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
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The psalm reaches its climax: 'Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.' The grammar shifts from imperative ('bless the LORD') to declarative ('blessed be the LORD'), moving from command to accomplished fact. Praise rises 'out of Zion,' the temple mount where God chose to place His name. The phrase 'which dwelleth at Jerusalem' (shochen Yerushalayim) emphasizes divine presence - the God of all creation condescends to dwell among His people. This localized presence does not limit God but demonstrates His gracious accessibility. The final 'Hallelujah' (Praise ye the LORD) forms an inclusio with verse 1, framing the entire psalm in praise. For Christians, this dwelling finds ultimate expression in Christ, 'the Word made flesh' who 'dwelt among us' (John 1:14), and extends to the church as God's temple (1 Corinthians 3:16).