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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KJV Study Commentary
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 char...
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(1) The psalm opens with an adaptation and expansion (comp. Psalm 116:19) of Psalm 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 Psalm 135:19, make the application to all these standing in covenant relation to Jehovah. This is possible, but not proved by the evidence adduced.
Jamieson-Fausset-Brown Bible Commentary
**2. light--**is a figurative representation of the glory of the invisible God (Mt 17:2; 1Ti 6:16). Its use in this connection may refer to the first work of creation (Ge 1:3).
**stretchest out the heavens--**the visible heavens or sky which cover the earth as a curtain (Is 40:12).
Ye that stand in the house of the LORD, in the courts of the house of our God,
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KJV Study Commentary
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...
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**3. in the waters--**or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.
**walketh--**or, "moveth" (compare Psa 18:10, 11; Am 9:6).
Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.
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KJV Study Commentary
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 c...
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(3) **Sing praises.**—Rather, *play.*
**For it is pleasant—**i.e., thus to sing hallelujah. (See Psalm 147:1; Proverbs 22:18. Others take *name *as the subject, and the Prayer-Book version suggested to Crashaw the beautiful hymn beginning “Come lovely name,” &c.
Jamieson-Fausset-Brown Bible Commentary
4. This is quoted by Paul (He 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.
**spirits--**literally, "winds."
**flaming fire--**(Psa 105:32) being here so called.
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...
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(4) **Peculiar treasure.**—A special covenant-name for Israel (Exodus 19:5; Deuteronomy 7:6, &c.), and of private property (1Chronicles 29:3; Ecclesiastes 2:8).
Jamieson-Fausset-Brown Bible Commentary
5. The earth is firmly fixed by His power.
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 asser...
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(5, 6) Adapted from Psalm 115:3.
Jamieson-Fausset-Brown Bible Commentary
6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
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 p...
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6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
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 connect...
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(7) Adapted from Jeremiah 10:13; Jeremiah 51:16.
**Causeth the vapours to ascend**.—Mr. Burgess is undoubtedly right in referring this to the *mist *which went up from the earth, and watered the whole face of the ground “before the useful trouble of the rain” (Genesis 2:6), since the original passage in Genesis has a plain reference to the story of the Creation, and the *rain *is immediately menti...
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6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
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 i...
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(8) **Egypt.**—This abrupt change from the miracles of nature to the marvels of history is apparently copied from the next psalm, where see Note, Psalm 135:10.
Jamieson-Fausset-Brown Bible Commentary
6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.
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 vivi...
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10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
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 ch...
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10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
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...
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10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
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...
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-12Psalm 105:44; Psalm 111:6.
Jamieson-Fausset-Brown Bible Commentary
10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,
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 v...
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(13) This verse is from Exodus 3:15.
Jamieson-Fausset-Brown Bible Commentary
14-15. so that men and beasts are abundantly provided with food.
**for the service--**literally, "for the culture," &c., by which he secures the results.
**oil ... shine--**literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
**strengtheneth ... heart--**gives vigor to man (compare Jud 19:5).
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 G...
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(14) From Deuteronomy 32:36.
**Judge**—*i.e., *see them righted.
Jamieson-Fausset-Brown Bible Commentary
14-15. so that men and beasts are abundantly provided with food.
**for the service--**literally, "for the culture," &c., by which he secures the results.
**oil ... shine--**literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.
**strengtheneth ... heart--**gives vigor to man (compare Jud 19:5).
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' ...
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(15, 16) With slight variations from Psalm 115:4-8.
Jamieson-Fausset-Brown Bible Commentary
16-19. God's care of even wild animals and uncultivated parts of the earth.
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...
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16-19. God's care of even wild animals and uncultivated parts of the earth.
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 ...
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16-19. God's care of even wild animals and uncultivated parts of the earth.
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 the...
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16-19. God's care of even wild animals and uncultivated parts of the earth.
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 addr...
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(19, 21) From Psalm 115:9-11, with the addition, “O house of Levi.”
Jamieson-Fausset-Brown Bible Commentary
20-23. He provides and adapts to man's wants the appointed times and seasons.
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 ...
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20-23. He provides and adapts to man's wants the appointed times and seasons.
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) emphas...
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(21) **Out of** **Zion.**—As in Psalm 128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zion—that is the place where the reciprocal relation is best and chiefly realised. This localisation is made more emphatic by the addition of the name Jerusalem to Zion. (Comp. Psalm 76:2; Psalm 125:1-2.)
Ellicott's Commentary for English Readers
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20-23. He provides and adapts to man's wants the appointed times and seasons.