November 8, 2024
Praise, Praise, Praise, Bless, Bless, Bless
Psalm 135
Austin Waugh
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 135:1
Praise the LORD!
Praise the name of the LORD,
give praise, O servants of the LORD.
Psalm 135
Your Name, O LORD, Endures Forever
1
Praise the LORD!
Praise the name of the LORD,
give praise, O servants of the LORD,
2
who stand in the house of the LORD,
in the courts of the house of our God!
3
Praise the LORD, for the LORD is good;
sing to his name, for it is pleasant!
1
135:3
Or for he is beautiful
4
For the LORD has chosen Jacob for himself,
Israel as his own possession.
5
For I know that the LORD is great,
and that our Lord is above all gods.
6
Whatever the LORD pleases, he does,
in heaven and on earth,
in the seas and all deeps.
7
He it is who makes the clouds rise at the end of the earth,
who makes lightnings for the rain
and brings forth the wind from his storehouses.
8
He it was who struck down the firstborn of Egypt,
both of man and of beast;
9
who in your midst, O Egypt,
sent signs and wonders
against Pharaoh and all his servants;
10
who struck down many nations
and killed mighty kings,
11
Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan,
12
and gave their land as a heritage,
a heritage to his people Israel.
13
Your name, O LORD, endures forever,
your renown,
2
135:13
Or remembrance
O LORD, throughout all ages.
14
For the LORD will vindicate his people
and have compassion on his servants.
15
The idols of the nations are silver and gold,
the work of human hands.
16
They have mouths, but do not speak;
they have eyes, but do not see;
17
they have ears, but do not hear,
nor is there any breath in their mouths.
18
Those who make them become like them,
so do all who trust in them.
19
O house of Israel, bless the LORD!
O house of Aaron, bless the LORD!
20
O house of Levi, bless the LORD!
You who fear the LORD, bless the LORD!
21
Blessed be the LORD from Zion,
he who dwells in Jerusalem!
Praise the LORD!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 135:1 In the Psalms, the name of the LORD, which refers to his character, inspires praise, love, trust, and hope.
Ps. 135:1–4 The psalm begins by calling the worshiping community to praise the LORD. The term servants of the LORD could be the Levitical attendants. It is more likely the faithful gathered for worship in the house of the LORD (the temple). The reason for the praise: For the LORD has chosen Jacob for himself.
Ps. 135:5–7 The psalm moves to another reason to praise the Lord: he is great and is above all gods. This means that whatever the LORD pleases, he does, and there is no power that can stop him. He it is, rather than the gods of other nations, who controls the weather (clouds, rain, wind).
Ps. 135:8–12 The Lord has displayed his great power and his enduring love in the history of Israel. These verses mention the exodus from Egypt and the conquest of the Promised Land. The defeat of Sihon and Og (Num. 21:21–35) was the first taste of victory for the post-exodus generation of Israel, and it strengthened their faith.
Ps. 135:13 Renown could also be translated “remembrance.”
Ps. 135:13–14 Verse 13 recalls Ex. 3:15. God’s name signifies his continuing faithfulness to his people.
Ps. 135:15–18 This adapts the words of 115:4–8 to contrast the God who has chosen and cared for Israel with the useless gods of the Gentiles.
Psalm Ps. 135. God’s people are called to praise him for his majestic power, displayed in his deeds on their behalf.
Ps. 135:19–21 The only fitting response to such a great God is for the various members of the worshiping company (the house of Israel, the house of Aaron, the house of Levi, and those who fear the LORD) to bless the LORD.
Ps. 135:21 Blessed be. The passive form of “bless,” v. 19. The mention of Zion and Jerusalem is a reminder that this is where the whole people gathered to worship in the OT era. It is where God made his “name” dwell (Deut. 12:1–7).
S3:221 Psalm 135
Listen NowDive Deeper | Psalm 135
Psalm 135 is full of descriptive praise to the one true and living God. It has been noted that the psalm has a chiastic structure with an opening and closing call to "hallelujah" or "praise the LORD," as often rendered in its English form. The Israelites, and we, the church by adoption, are called to give the LORD praise because He is good (Psalm 135:3). The psalmist goes on in verses 5-12 to remind us of the LORD's gracious deliverance of His people from the hands of Pharaoh and the Egyptians, as well as reminding us of His power in defeating Israel's enemies and giving the Israelites their land as an inheritance. All of this points to Yahweh's sovereignty over all things, which compels the psalmist to break out in additional praise in verses 13-14.
In the verses that follow (Psalm 135:15-18), the psalmist contrasts the power of the LORD with the powerlessness of the idol-gods that are "the work of human hands" (Psalm 135:15). Because we are fallen human beings, we can be tempted to put our trust in all sorts of idols that are nothing more than little gods made in our own image. As the psalmist points out, these idols may have mouths, eyes, and ears but are mute, blind, and deaf. (Psalm 135:16-17). And, unlike the living God, these idols have no life (Psalm 135:17).
We were made to worship, and we become like that which we worship (Psalm 135:18). Consequently, this psalm reminds our forgetful hearts that the LORD, not our man-made idols, is the only One worthy of our worship. In book one of his Confessions, St. Augustine echoes verse 1 of this psalm that calls us to praise the LORD. He says, "Thou awakest us to delight in Thy praise; for Thou madest us for Thyself, and our heart is restless, until it repose in Thee." The psalmist and Augustine remind me to not conform to the patterns of this world and instead reject empty idols and cling to my Creator. Praise the LORD, for He alone is good!
This month's memory verse
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
– 2 Corinthians 9:7
Discussion Questions
1. Psalm 135 is bookended with calls to "praise, praise, praise" and "bless, bless, bless." What is the difference between these two instructive terms?
2. What does it mean for God to "vindicate his people" (Psalm 135:14; see Deuteronomy 32:36)?
3. What is the significance of the four groups called to bless the LORD (Psalm 135:19-20)?
4. How do ancient idols differ from modern-day idols, and how are they similar?
5. What idols are you tempted to put your trust in? Ask the Holy Spirit to reveal the idols in your life (Psalm 139:1-2).
As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!