Psalms 135

Psalm 135 is a liturgical hymn calling the people of God to praise YHWH, grounding worship in His sovereign authority over nature and history, and distinguishing Him from the lifeless idols of the nations.

• The Psalmist issues a call to praise for the temple servants (1-3).
• He identifies the basis of praise as YHWH's gracious choice of Israel (4).
• He recounts YHWH's sovereignty over the elements and creation (5-7).
• He recounts YHWH's historical victories in the exodus and conquest (8-12).
• He contrasts the eternal name of YHWH with the futility of man-made idols (13-18).
• He concludes with a final exhortation for the house of Israel, Aaron, and Levi to bless the Lord (19-21).

• The servants of the Lord standing in His courts (v1-2).
• The choice of Jacob and Israel as a peculiar treasure (v4).
• The defeat of Egypt, Sihon, and Og (v8-11).
• The specific list of idol deficiencies: no speech, sight, hearing, or breath (v15-17).
• The specific groups called to bless the Lord: Israel, Aaron, and Levi (v19-20).

This passage serves as a theological anchor for the covenant relationship, asserting that YHWH is not merely a local deity but the sovereign Creator whose acts in history define His name forever.

True worship is a rational response to who God is (Sovereign Creator) and what He has done (Redeemer of His people), standing in sharp contrast to the vanity of human-centered religion.

The Psalm opens and closes with the Hallelujah ('Praise ye the Lord') inclusio, framing a progression that moves from the temple sanctuary outward to the national identity of Israel.

• The Lord will judge his people (v14).

• Praise ye the Lord (v1, 21).
• Sing praises unto his name (v3).
• Bless the Lord (v19, 20).

• They that make [idols] are like unto them: so is every one that trusteth in them (v18).

• The psalm reflects the post-exilic or monarchic period of temple liturgy, where the priests (Aaron, Levi) and the congregation were explicitly distinguished in liturgical calls.

• The mockery of idols (vv15-18) was a standard anti-idolatry polemic in ancient Israelite theology, emphasizing that idols were not gods, but objects made by craftsmen.

• This is one of the Hallel psalms, used in liturgical contexts. It functions as a summary of the Pentateuchal narrative (Exodus to the Conquest).

• The psalm explicitly recounts the historical events found in Exodus (the plagues) and Numbers (the conquest of the Amorite kings Sihon and Og).

• Psalm 135:15-18 is nearly identical to Psalm 115:4-8, indicating a shared, well-known polemic against idolatry in Israel's liturgy.

• The verb 'praise' (H1984, הָלַל, halal) implies a clamorous, boastful celebration. Matthew Henry observes that this praise is a 'reasoned' duty, not just emotion, grounded in the 'blessings of grace flowing from the everlasting love of God.'
• The term 'peculiar treasure' (H5459, סְגֻלָּה, segullah) denotes wealth that is closely guarded or shut up, emphasizing God's high value placed on Israel.
• The word 'repent' (H5162, נָחַם, nacham) in verse 14 is a point of significant theological discussion. Historically, some interpreters (like those following classical Calvinist definitions of immutability) argue this denotes God changing His external treatment of His people (relenting in discipline), while others argue for a more literal sense of God 'changing His mind' regarding judgment. The text supports the idea of God acting in compassion toward His servants.

• The irony in verse 17: idols have no 'breath' (ruach), yet the God of Israel is the one who sends the 'wind' (ruach) from His storehouses in verse 7.

• The exact nature of 'repenting' (H5162) in verse 14 remains a subject of debate. It is widely understood in the context of Old Testament anthropopathism—describing God's actions in terms humans understand—to indicate that God changes His disposition toward His people to show them comfort or mercy.