Psalms 135

The text moves from a call to congregational praise into a theological defense of why that praise is owed to Yahweh, then broadens the call to include the entire nation of Israel.

• The LORD will judge His people and repent Himself concerning His servants (Psalm 135:14).

• Praise the LORD (Psalm 135:1).
• Sing praises unto His name (Psalm 135:3).
• Bless the LORD (Psalm 135:19-21).

• Do not be like the makers and trusters of idols, who will become like their dead, unresponsive objects (Psalm 135:18).

• The psalm is traditionally understood as a temple liturgy, likely utilized in the post-exilic period to remind the returning remnant of their identity in contrast to the surrounding pagan nations.
• The historical references to the defeat of Sihon and Og (v. 11) ground the psalm in the wilderness wanderings and the conquest of the Promised Land.

• In the Ancient Near East, gods were often associated with specific geographic features or localized powers; this psalm asserts that Yahweh's authority (אָדוֹן) is not localized but spans all heaven, earth, and the deeps.
• The 'house' (בַּיִת H1004) and 'courts' (חָצֵר H2691) of the Lord refer to the specific areas of the Temple where only the priests and those authorized could enter, highlighting the structured, covenantal nature of worship.

• The text functions as a hymnic celebration of Yahweh, utilizing a structure common in the 'Hallelujah' psalms, often used for communal worship.
• It makes extensive use of the 'recapitulation' technique, summarizing the Exodus narrative to reinforce the character of God for a subsequent generation.

• The passage draws directly from the events of Exodus 12-14, framing the liberation of Israel from Egypt as the definitive 'sign' (אוֹת H226) of Yahweh's rule.
• Matthew Henry observes that the election of Israel described in verse 4 is a model of God's sovereign grace. This touches upon historic theological debates regarding election: Reformed traditions interpret this as God's unconditional choice for His own glory, whereas other theological frameworks emphasize corporate vocation or foreseen faith. The text itself focuses on the fact of the choice (בָּחַר) rather than the mechanism of it.

• References to the 'firstborn' of Egypt (v. 8) allude directly to the tenth plague in Exodus 12.
• The description of idols with eyes that 'see not' and ears that 'hear not' (v. 16-17) is paralleled in Psalm 115:5-6, indicating a common liturgical polemic against idolatry.

• Praise (הָלַל H1984): Beyond simple appreciation, this implies a public, even 'clamorous' celebration or boasting of God's character.
• Own possession (סְגֻלָּה H5459): This term implies wealth that is 'shut up' or protected, underscoring the intimate, guarded relationship Yahweh has with Israel.
• Lord (אָדוֹן H113): The term emphasizes Yahweh as the 'Controller' or 'Sovereign,' rather than just a name, establishing His authority to command the wind and lightning.

• The transition from God's cosmic, universal power (v. 6-7) to His historical, particular covenant with Israel (v. 8-12) is vital; He is both the God of the whole earth and the specific God of the covenant.
• The polemic against idols in verses 15-18 is not just about the objects themselves, but the spiritual state of the idolater—if you put your trust in something that cannot speak or hear, you spiritually stagnate.