Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 135 · Commentary
Psalm 135 immediately follows the Songs of Ascents (120-134), opening the final section of temple worship psalms. Starting with Psalm 135, the Psalter enters its final peak of praise, with Psalms 135, 136, and 145-150, a series of "Hallelujah" psalms, bringing the entire book of Psalms to a close with universal praise. Psalm 135 is a typical "Hallelujah Psalm," beginning and ending with "Hallelujah" (135:1, 21), but traversing a journey of great tension in between: from a call to worship (1-4) to the Creator's sovereignty (5-7) to salvation history (8-12) to a satirical contrast with idols (15-18), and then back to a call to praise (19-21). This psalm is almost parallel to Psalm 115, both featuring "Yahweh is great," both containing satire against idols, and both including the curse "those who make them will be like them." The soul of Psalm 135 sings the entire salvation history as praise, making the memory of "He created, He saved, He allotted the land" the foundation of today's worship; at the same time, it directly confronts the falseness of idols, making the contrast between the true God and all idols the pillar of faith declaration.
Book Five of Psalms (Psalms 107-150) · Hallelujah Psalms Collection (135, 136, 146-150)
The final stage of the Psalms enters a climax of praise, with a series of psalms beginning and ending with "Hallelujah" (הַלְלוּ־יָהּ, halelu-yah, Praise Yahweh) forming the conclusion of the entire Psalter. The Hallelujah Psalms collection mainly includes: Psalm 135 (opening with Hallelujah), Psalm 136 (a refrain psalm "for his loving kindness endures forever"), and Psalms 146-150 (the last five "Hallelujah Psalms," each beginning and ending with "Hallelujah"). Psalms 113-118 are another group of "Hallelujah Psalms," traditionally known by Jews as Hallel (Egyptian Hallel), which are core hymns for the Passover Seder. Psalm 135's position in this group of psalms is that it immediately follows Psalm 134 (the last "night blessing" of the Songs of Ascents), taking over the temple ritual scene of "standing in the house of Yahweh by night" from Psalm 134, allowing the Levites standing by night in the temple to move from the blessing of Psalm 134 into the praise of Psalm 135, from "bless Yahweh" to "Hallelujah," which is a natural extension from ritual to praise. Psalm 135 also looks back to Psalm 115; the two are almost parallel, and these two psalms are the twin "idol satire psalms" in Hebrew tradition.
Call to Worship (135:1-4) You servants of Yahweh, who stand in the house of Yahweh, praise the name of Yahweh. For he has chosen Jacob for himself, and Israel for his own possession.
Creator's Sovereignty (135:5-7) For I know that Yahweh is great, that our Lord is above all gods (i.e., transcends all foreign deities of the ancient Near East). Whatever Yahweh pleased, that he has done, in heaven and on earth, in the seas and in all deeps.
Salvation History (135:8-12) He struck the firstborn of Egypt, both of man and animal; he struck Sihon and Og, and gave their land as a heritage to Israel.
Holy Name Endures (135:13-14) Your name, Yahweh, endures forever; Yahweh will judge his people.
Idol Satire (135:15-18) The idols of the nations are silver and gold, the work of men’s hands. Those who make them will be like them.
Universal Praise (135:19-21) House of Israel, bless Yahweh. House of Aaron, bless Yahweh. House of Levi, bless Yahweh. You who fear Yahweh, bless Yahweh.
The structure of Psalm 135 is an embracing arc of "Praise → Creation → Redemption → Eternal Name → Satire → Praise." The first and last sections (1-4 / 19-21) are both calls to praise, with the first section calling the servants in the temple, and the last section calling all tribes of the nation; in between are two sets of contrasts: verses 5-7 on creation contrast with verses 15-18 on idols (Creator vs. created); verses 8-12 on salvation history contrast with verses 13-14 on the eternal holy name (past deeds vs. eternal existence). This structure makes the entire psalm a theological arch, with praise at both ends as the pillars, and the contrasts in the middle as the arch, the true God's creation and redemption vs. the nothingness of idols—this is the entire reason for "Hallelujah."
Only Yahweh is worthy of praise, because He creates, He saves, and He endures forever. Psalm 135 contrasts the nothingness of all idols with the reality of the true God; idols of gold and silver have mouths but cannot speak, eyes but cannot see; Yahweh is great, above all gods. This psalm gives all believers a fundamental posture: our worship is not due to habit or emotion, but because this God is real, is living, has performed redemption, and will endure forever.
"I know that Yahweh is great, that our Lord is above all gods." (135:5) This is the core theological declaration of Psalm 135. "great" (גָדוֹל, gadol) + "above all gods" (i.e., transcends all ancient Near Eastern deities), this is one of the most direct declarations of "one God" in the entire book of Psalms. Note that the psalmist does not deny the existence of "gods" (in his world, idols of gods were everywhere), but he declares that Yahweh is above all, which is a characteristic expression of Hebrew monotheism.
"Their idols are silver and gold, the work of men’s hands. They have mouths, but they don’t speak. They have eyes, but they don’t see." (135:15-16) This is the core passage of idol satire in Psalm 135. This passage is almost a direct copy of Psalm 115:4-7, the standard wording for "idol satire" in Hebrew tradition. The logic of the satire is that idols are made by human hands (created beings), so they lack any abilities that a "Creator" should have; they don't even have basic senses. This is the fundamental negation of idols by Hebrew monotheism.
"Those who make them will be like them; yes, everyone who trusts in them." (135:18) This is the deepest spiritual warning in Psalm 135. People become like the object they worship; this is a key principle in the Bible that "worship determines shaping." In Romans 1:23-25, Paul systematizes this principle: when people exchange the glory of God for an image of an idol, they themselves become similarly empty. The application today is: what you worship, you become.
Brothers and sisters, please consider, what do you worship today?
Don't rush to say, "I worship God." True worship is not on your lips, but in your life's priorities. What is the first thing you care about when you wake up in the morning? What is the last thing you can't let go of when you lie down at night? Why are you nervous? Why are you happy? Why are you anxious? Why are you proud? That which moves your heart, makes your heart beat, and causes you worry—that is your true object of worship.
Psalm 135 is a psalm written for each of us. Psalm 135 shows us that if a person worships the true God, their soul becomes more vibrant; if a person worships idols, their soul withers.
Please slowly ponder 135:18, "Those who make them will be like them; yes, everyone who trusts in them." This sentence is like a mirror, reflecting "what" you worship today. If you trust in money, you will have the shadow of money on you, because money makes people shrewd, tense, uneasy, and fragile. If you trust in success, you will have the shadow of success on you, because success makes people anxious, lonely, never satisfied, and afraid of falling. If you trust in beauty or health, you will have the shadow of those things on you, because beauty fades easily, and health is easily lost; those who worship things that fade easily have the fear of fading in their souls.
But if you trust in this God "whose name endures forever," you will have His shadow on you, because He "is great, above all gods." Those who worship Him will have His stability, His greatness, and His eternity in their souls. This does not mean you "become God"; you are always a created being, but your soul is shaped by Him, gradually taking on His image (2 Corinthians 3:18, "But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory").
This is precisely the mystery of the Christian life: the more we look at Him, the more we become like Him. The idol satire in Psalm 135 is not just satire; it is a mirror that allows us to see the focus of our worship today.
Some brothers and sisters might say, "Pastor, I also want to worship the true God, but I have too many idols in my heart—money, fame, the opinions of family, my own achievements... What should I do?" I want to tell you that Psalm 135 does not tell you to "first remove idols and then come to worship." Its opening is "Hallelujah! Praise Yahweh's name, you servants of Yahweh," it calls you to directly enter into praise. Because the true way to remove idols is not to forcefully suppress them, but to let a greater love enter, to let your eyes see the God who "is great, above all gods." When you truly see Him, idols in your heart will naturally shrink. This is what Augustine called "conquered by a greater love" (amor maior amorem minorem vincit); what truly removes a small love is not suppression, but a greater love.
So today, brothers and sisters, please join the psalmist of Psalm 135 in saying "Hallelujah," let praising this true God who creates, redeems, and endures be your greatest endeavor today, let His image gradually fill your soul, until that day when you, with all the saints, in the New Jerusalem, "day and night they don’t rest, saying, 'Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!'" (Revelation 4:8). This is the path Psalm 135 leads you on.
Psalm 135:5 says, "For I know that Yahweh is great, and that our Lord is above all gods." What "gods" (money? work? children? comfort?) are currently most likely to cause you to "exceed God" in your life? Honestly list them out.
Psalm 135:8-12 says, "He struck the firstborn of Egypt...and gave their land for a heritage, a heritage for Israel his people." Have you had any experiences in your life where you were "saved in the past"? Take a few minutes to recall a specific event: how did God rescue you from a certain predicament?
Psalm 135:18 says, "Those who make them will be like them." Observe the people around you (including yourself). What signs do you see of "people becoming like the object they worship"? What does this remind you of?
Superscription: (No superscription. The opening line is "Praise Yahweh.")
Psalm 135 has no superscription in the traditional sense; it opens directly with "Hallelujah." This format of "no superscription, opening directly with a word of praise" is a characteristic feature of the Hallel psalms. Several groups of psalms are classified as Hallel psalms:
"Hallelujah" (הַלְלוּ־יָהּ, halelu-yah) is the imperative plural of the verb הָלַל (halal, to praise, to boast, see Psalms Glossary) (הַלְלוּ, halelu, you all praise), combined with the abbreviated personal name of God (יָהּ, Yah, a short form of יהוה Yahweh). It literally translates to "You all praise Yahweh." This word rarely appears in Psalms 1-103; it begins to appear frequently at the end of the fourth book of Psalms (Psalms 104-106) and becomes a characteristic concluding word in the fifth book of Psalms (especially 135-150). "Hallelujah" entered the New Testament, appearing repeatedly in the heavenly worship scene of Revelation 19:1-6, becoming a core word in the Christian tradition of worship for millennia.
Psalm 135's special position is that it opens immediately after the last Psalm of Ascents (Psalm 134, "who stand in Yahweh’s house by night"), continuing the scene "in Yahweh's house": Psalm 134 is a blessing for the night liturgy; Psalm 135 is a song of praise after the night liturgy. The two psalms are continuously connected in the temple liturgy scene. Psalm 135 also forms a "twin psalm of idol satire" with Psalm 115; both are almost perfectly parallel in their description of idols (Psalm 115:4-8 and Psalm 135:15-18 correspond almost word for word). However, Psalm 135's salvation history section (verses 8-12) is absent from Psalm 115, indicating that Psalm 135 is an "extended version" of Psalm 115, embedding the idol satire within a grander framework of salvation history.
Section Positioning: Psalm 135 opens with a triple call to "praise," "Praise Yahweh, praise the name of Yahweh, praise Yahweh," firmly establishing the "call" posture of the entire psalm. This section tells us who should come to worship: the servants of Yahweh who stand in Yahweh's house, that is, the Levites and priests on night duty in the temple. It then gives the reason for worship: Yahweh is good, and He has chosen Jacob. This is typical Jewish worship logic: first comes being chosen, then comes worship.
135:1 "Praise Yah! Praise Yahweh’s name! Praise him, you servants of Yahweh,"
Psalms 135:1（World English Bible）
Note that Psalm 135:1 is the "opening statement" of the entire psalm, using a triple imperative call:
"Praise Yahweh" (הַלְלוּ יָהּ, halelu Yah), Hallelujah. This is the opening phrase of Psalm 135, a direct command "you all praise." The word praise (הָלַל, halal) in Hebrew has two layers of meaning: (1) to extol, to boast (emphasizing the expression of praise), and (2) to shine, to radiate (emphasizing the state of praise). The original meaning of halal is "to shine." From this word halal extends helal (morning star, cf. Isaiah 14:12 "morning star, son of the dawn") and Hillel (name of a famous Jewish rabbi, meaning "praise"). So "Hallel" is not just "to praise," but "to let your life shine."
"Servants of Yahweh" (עַבְדֵי יְהוָה, avdei Yahweh). Servant (עֶבֶד, eved) is the standard Hebrew word for one who serves. Who specifically does this word refer to? In the context of Psalm 135, it specifically refers to the Levites and priests, who are on continuous day and night duty in the temple (cf. 1 Chronicles 23:30 "to stand every morning to thank and praise Yahweh, and likewise at evening"). Note that Psalm 135 first calls the "priestly corps," and only finally calls the entire nation (verses 19-21), a call from the inner circle to the outer circle.
"Who stand in Yahweh’s house" (שֶׁעֹמְדִים בְּבֵית יְהוָה, she-omdim be-veit Yahweh). To stand (עָמַד, amad) is the standard posture of service in Hebrew. In contrast to "sitting," sitting is for receiving instruction (e.g., disciples sitting to listen to a teacher), while standing is for service. Priests always stood in the temple, which is precisely the priestly image alluded to in Hebrews 10:11, "Every priest stands daily ministering and offering."
135:2 "you who stand in Yahweh’s house, in the courts of our God’s house."
Psalms 135:2（World English Bible）
This verse almost repeats the last phrase of 135:1, a typical Hebrew poetic technique of "expanding parallelism." 135:1 says "Yahweh's house," and 135:2 further says "in the courts of our God's house," moving from a general description to a specific location.
"In the courts of our God’s house" (בְּחַצְרוֹת בֵּית אֱלֹהֵינוּ, be-chatsrot beit Eloheinu). Court (חָצֵר, chatser). Solomon's Temple had two layers of courts, the outer court (Court of the Gentiles) and the inner court (Court of Israel). During the Second Temple period, these were further subdivided into the Women's Court, the Men's Court, and the Priests' Court. Psalm 135:2 uses the plural "courts," indicating the multiple courtyards of the temple, referring to all who serve in the temple courtyards.
Note the first-person plural possessive "our God" (Eloheinu). The psalmist is not just declaring "Yahweh is the true God"; he is declaring "Yahweh is our God." This true God is the God who made a covenant with Israel. This is a dual declaration of monotheism and covenant relationship.
135:3 "Praise Yah, for Yahweh is good. Sing praises to his name, for that is pleasant."
Psalms 135:3（World English Bible）
"For Yahweh is good" (כִּי־טוֹב יְהוָה, ki-tov Yahweh). Good (טוֹב, tov) is the same word used repeatedly in Genesis 1 when God saw His creation and said "it was very good." The psalmist reverses God's judgment of His creation ("good") back to God Himself: God Himself is inherently good. This is a fundamental declaration of Hebrew theology: the source of goodness is God Himself. He is not "called good because He did good deeds," but "He is essentially good." Plato asked, "Is something good because God loves it, or does God love it because it is good?" The answer of Hebrew theology is, "Good is good because God is good."
"Sing praises to his name" (זַמְּרוּ לִשְׁמוֹ, zammeru li-shmo). The verb זָמַר (zamar, to sing with stringed instruments, see Psalms Glossary). Zamar is not just "to sing," but "to sing with musical instruments." The superscription of Psalm 4:1, "For the director of music. With stringed instruments," uses the same root. This emphasizes the musicality of temple worship, with the Levites singing with instruments. "His name," shem, in Hebrew is not an empty name; it is a condensation of God's entire person, attributes, and presence (see Psalms Glossary).
"For it is pleasant" (כִּי נָעִים, ki na'im). Pleasant (נָעִים, na'im). This word appears multiple times in the Psalms to describe worship (Psalm 16:11 "in your right hand there are pleasures forevermore na'im"; Psalm 81:2 "the pleasant na'im harp"; Psalm 147:1 "Praise our God, for it is good to sing praises to him; for it is pleasant na'im," almost parallel to Psalm 135:3). Na'im expresses "comfortable, pleasing, fitting." Worship itself is pleasant; not only does God delight in it, but the worshipers themselves also enjoy it.
135:4 "For Yah has chosen Jacob for himself; Israel for his own possession."
Psalms 135:4（World English Bible）
This is the "reason summary" for the 135:1-4 section: Why praise? Because He has chosen Jacob.
"Chosen" (בָּחַר, bachar). This is the strongest Hebrew word for "active choice," emphasizing God's sovereign choice, without any element of compulsion. This word appears repeatedly in Deuteronomy (Deuteronomy 7:6-8 is a landmark passage for "election theology": "Yahweh your God has chosen you... not because you were more in number... but because Yahweh loved you"). The basis of election is not the excellence of the chosen, but the love of the Chooser.
"For his own possession" (לִסְגֻלָּתוֹ, li-segullato). Special treasure (סְגֻלָּה, segullah). Segullah is a very precious word; it refers to "specially treasured possessions." It appears in Exodus 19:5 "you... shall be my own possession (segullah) from among all peoples," Deuteronomy 7:6 uses the same word, and Malachi 3:17 "...they shall be mine, says Yahweh of Armies, my own possession (segullah)." It appears only 8 times in the entire Old Testament, and each time it is God's deepest term of endearment for His people. In the New Testament, 1 Peter 2:9 "But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession," directly echoes this word.
Thus, Psalm 135:4 firmly establishes the foundation of the first section: the reason for praise is that God actively chose us and considers us His most precious possession. Worship is not our merit; it is a response to this electing love.
This section's position: Psalm 135 moves from "God's Election" (verse 4) into "God's Greatness" (verses 5-7). This passage uses cosmic language to declare Yahweh's absolute authority; He is the Lord of heaven, earth, the sea, and all deep places, and He is above all gods (i.e., transcending all ancient Near Eastern deities). This is the core theological declaration of Psalm 135 and a pillar that contrasts with the subsequent satire of idols (verses 15-18): He is the Creator; they are created things.
135:5 "For I know that Yahweh is great, that our Lord is above all gods."
Psalms 135:5（World English Bible）
This verse is the sharpest theological declaration in Psalm 135, one of the most direct "one God" statements in the entire book of Psalms.
"I know" (אֲנִי יָדַעְתִּי, ani yada'ti), the verb יָדַע (yada, to know, to be acquainted with). Note that this is a first-person singular confession: "I know." The psalmist ties this declaration to his personal testimony. This "I know" grammatical structure has deep meaning in the Hebrew tradition; it is not an abstract theological statement but a personal confession of faith. Job also uses the same grammar: "I know that my Redeemer lives" (Job 19:25).
"Yahweh is great" (גָדוֹל יְהוָה, gadol Yahweh), great (גָּדוֹל, gadol). Gadol in Hebrew emphasizes "greatness of person," not just physical size, but supreme in identity, status, and power. This is a recurring praise term in the Psalms: Psalm 48:1, "Yahweh is great, and greatly to be praised, in the city of our God"; Psalm 86:10, "For you are great, and do wondrous things. You are God alone"; Psalm 95:3, "For Yahweh is a great God," running throughout the Psalms.
"Above all gods" (מִכָּל־אֱלֹהִים, mi-kol-Elohim), than all gods. Note that the psalmist does not deny the existence of "gods"! He acknowledges that "gods" (many foreign idol gods) exist in his world, but he declares that Yahweh is above all of them. This is a characteristic expression of Hebrew monotheism, not "denying the existence of other gods" (which developed later into philosophical monotheism), but "declaring Yahweh to be above all" (the progression from practical monolatry to strict monotheism). By the latter half of Isaiah, it progresses to complete philosophical monotheism: "I am Yahweh, and there is no one else. Besides me, there is no God" (Isaiah 45:5).
For today's application, what are today's "gods"? They are money, fame, success, power, sex, self. Psalm 135:5 gives us a fundamental stance: acknowledging that these "gods" are everywhere in our world, but declaring that Yahweh is above all.
135:6 "Whatever Yahweh pleased, that he has done, in heaven and in earth, in the seas and in all deeps;"
Psalms 135:6（World English Bible）
This verse demonstrates Yahweh's "all-encompassing sovereignty"; He does His will in every domain.
"In heaven and on earth, in the seas and in all deep places," these four domains constitute the "ancient Israelite holistic worldview":
This is Hebrew theology's "demythologization" of the ancient Near Eastern worldview. While other peoples believed there were foreign gods in heaven, sea gods in the sea, earth gods on land, and chaos deities in the deep, Hebrew theology declares, "All these are in Yahweh's hands." This echoes Genesis 1; the entire creation narrative is a correction of the ancient Near Eastern polytheistic worldview.
"Whatever Yahweh pleased, that he has done" (אֲשֶׁר־חָפֵץ עָשָׂה, asher-chafets asah), pleased (חָפֵץ, chafets), done (עָשָׂה, asah). Literally, "What He desired, He did." This is the strongest declaration of God's sovereignty; His will directly translates into action, without any hindrance. It is almost identical to Psalm 115:3, "But our God is in the heavens. He does whatever he pleases." This expresses the common foundation of classical Calvinist theology and Jewish orthodox theology: God's sovereignty is absolute.
135:7 "who causes the clouds to rise from the ends of the earth; who makes lightnings with the rain; who brings the wind out of his treasuries;"
Psalms 135:7（World English Bible）
This verse declares Yahweh's sovereignty over weather using specific natural phenomena. This verse has deep meaning in Hebrew theology; it directly challenges Canaanite Baal worship. Baal was the Canaanite "storm god," controlling lightning, thunder, rain, and agricultural produce. Psalm 135:7 declares, "These are all done by Yahweh, not Baal."
"He causes the clouds to ascend from the ends of the earth" (מַעֲלֶה נְשִׂאִים מִקְצֵה הָאָרֶץ, ma'aleh nesi'im mi-qtseh ha-arets), clouds (נְשִׂאִים, nesi'im). The etymology of this word is interesting; it comes from "to lift" (nasa), as if clouds are things "lifted up" by God. Ends of the earth (קָצֶה, qatseh), refers to the edge of the earth. Ancient Israelites believed clouds rose from the edge of the earth and flew into the sky. Today's science tells us clouds rise from ocean evaporation, but the Hebrew poet's observation of "ascending from the ends of the earth" is phenomenologically accurate.
"He makes lightnings for the rain" (בְּרָקִים לַמָּטָר עָשָׂה, beraqim la-matar asah), lightning (בְּרָקִים, beraqim), rain (מָטָר, matar). Note the word "makes" (asah); God actively creates lightning and rain. They are not Baal's domain; they are God's tools. This is Hebrew theology's "demythologization" of the ancient Near Eastern "lightning god" tradition. Hadad of Babylon, Baal of Canaan, and Zeus of Greece were all "lightning gods," but Hebrew theology says no, Yahweh is the Creator of lightning.
"He brings the wind out of his treasuries" (מוֹצֵא־רוּחַ מֵאוֹצְרוֹתָיו, motse-ruach me-otsrotav), treasuries, storehouses (אוֹצָר, otsar). This is a poetic "palace-like" imagination of natural phenomena in Hebrew, where God has treasuries of clouds, treasuries of wind, treasuries of snow, and treasuries of hail (cf. Job 38:22, "Have you entered the treasuries of the snow, or have you seen the treasuries of the hail?"; Jeremiah 10:13, "...and brings the wind out of his treasuries," almost identical to Psalm 135:7). This poetic imagination envisions God as a king sitting in a palace, and His palace contains treasuries of various natural phenomena from which He can take at will. This is one of the most beautiful depictions of natural sovereignty in the Psalms.
Section Focus: This section transitions from the Creator's sovereignty (verses 5-7) to salvation history (verses 8-12), which is the core sequence in Hebrew theology: first the Creator, then the Redeemer. This segment uses an epic review of the Exodus and the conquest of Canaan to allow the congregation to re-experience the foundational story of the nation. This is the core purpose of Psalm 135: to make historical memory a driving force for today's worship.
135:8 "Who struck the firstborn of Egypt, both of man and animal;"
Psalms 135:8（World English Bible）
This verse enters "the last of the ten plagues," the plague of the killing of the firstborn. This is the climax of the Exodus narrative (Exodus 12:29, "At midnight Yahweh struck all the firstborn in the land of Egypt...").
"Firstborn" (בְּכוֹר, bekhor), firstborn son, firstborn. This word has profound meaning in Hebrew theology; the firstborn represents "succession rights," as he is the heir to his father's enterprise. The Pharaoh of Egypt claimed to be "the son of the sun god Ra." Killing the Pharaoh's firstborn was equivalent to defeating Ra's right of succession. God's response was to declare Israel His "firstborn" (Exodus 4:22, "Israel is my son, my firstborn"). Therefore, the essence of the Exodus was a "war of the firstborn": Pharaoh's firstborn vs. God's firstborn. God struck down Egypt's firstborn to rescue His firstborn, Israel.
"Both man and animal" indicates that this striking was universal, not just affecting Pharaoh but the entire Egyptian society, because all of Egypt rejected God.
135:9 "Who sent signs and wonders into the middle of you, Egypt, on Pharaoh, and on all his servants;"
Psalms 135:9（World English Bible）
"Signs and wonders" (אֹתֹת וּמֹפְתִים, otot u-moftim), signs (אוֹת, ot, mark), wonders (מוֹפֵת, mofet, special event). The pairing of these two words is standard terminology in the Exodus narrative (Exodus 7:3, "I will multiply my signs and my wonders in the land of Egypt"; Deuteronomy 6:22, "Yahweh showed signs and wonders... on Egypt and on Pharaoh," running through Exodus theology).
Note that the Hebrew uses "in the midst of you" (בְּתוֹכֵכִי, be-tokhekhi) to directly address "Egypt." This is a typical rhetorical device in Hebrew poetry, bringing past events into the present moment to declare judgment once again upon the deceased Pharaoh.
135:10 "who struck many nations, and killed mighty kings,"
Psalms 135:10（World English Bible）
The focus shifts from Egypt to the conquest of Canaan. "Many nations" (גּוֹיִם רַבִּים, goyim rabbim) and "mighty kings" (מְלָכִים עֲצוּמִים, melakhim atsumim) are summary descriptions of Joshua's conquest of Canaan (content from Numbers 21 + Deuteronomy 2-3 + Joshua 6-12).
135:11 "Sihon king of the Amorites, Og king of Bashan, and all the kingdoms of Canaan,"
Psalms 135:11（World English Bible）
This verse specifically names two kings, Sihon and Og. These two kings are symbols of the conquest east of the Jordan River (Numbers 21:21-35 + Deuteronomy 2:24-3:11) and are repeatedly mentioned in Deuteronomic theology as "the bridge from Exodus to Canaan" (Psalm 136:19-20 also specifically mentions these two).
"Sihon king of the Amorites" (סִיחוֹן מֶלֶךְ הָאֱמֹרִי, Sichon melekh ha-Emori). The Amorites (Emori) are one of the general terms for the indigenous inhabitants of Canaan. Sihon lived in Heshbon and was the strongest king in the southeastern Transjordan (Numbers 21:21-31). Moses defeated him before Joshua.
"Og king of Bashan" (עוֹג מֶלֶךְ הַבָּשָׁן, Og melekh ha-Bashan). Og was the king of Bashan, who lived in Edrei (northeast of the Jordan River). He was "the last of the Rephaim (giants)" (Deuteronomy 3:11, "His bedstead was a bedstead of iron; nine cubits was its length, and four cubits its width, after the cubit of a man," about 4.5 meters long and 2 meters wide, how huge!). Defeating Og was a victory over the last of the giants in Canaan.
Psalm 135 selects these two, Sihon and Og, as symbols of the Transjordan conquest. This is a "standard pair" that appears repeatedly in Deuteronomic theology (Deuteronomy 1:4; 3:2; 4:46-47; 29:7-8; Joshua 2:10; 9:10; 12:2-6; 13:10-12; Nehemiah 9:22). Psalm 136 will also use the same pair. This indicates that Psalms 135-136 are psalms familiar with the Deuteronomic historical narrative.
135:12 "and gave their land for a heritage, a heritage to Israel, his people."
Psalms 135:12（World English Bible）
This verse is the climax of verses 8-12. The purpose of the Exodus and the conquest of Canaan was to give the land to Israel.
"Gave for a heritage" (נָתַן ... נַחֲלָה, natan ... nachalah), heritage (נַחֲלָה, nachalah). Nachalah in Hebrew refers to an inheritance passed down through generations within a family. It is similar to segullah (the "treasured possession" in 135:4) but with a slightly different meaning. Nachalah emphasizes "an inheritance passed down through generations." Thus, Psalm 135:4 declares "Israel is God's segullah (treasured possession)," and verse 12 declares "the land is Israel's nachalah (heritage)." The two form a correspondence: Israel belongs to God, and the land belongs to Israel, a bidirectional relationship of ownership.
This is the core "theology of the land" in Deuteronomic theology. The land was not taken by Israel through military force; it was given by God. Therefore, the land does not belong to Israel but to God, and Israel is merely a trustee (Leviticus 25:23, "The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me.").
Section Focus: This section transitions from past redemption (verses 8-12) to eternal existence (verse 13) and future vindication (verse 14). This section serves as a theological bridge in Psalm 135, connecting the past, present, and future to an eternal Yahweh.
135:13 "Your name, Yahweh, endures forever; your renown, Yahweh, throughout all generations."
Psalms 135:13（World English Bible）
This verse is the "central declaration" of the entire Psalm 135: Yahweh's name endures forever.
"Your name endures forever" (שִׁמְךָ לְעוֹלָם, shimkha le-olam), forever (עוֹלָם, olam). Olam is the deepest Hebrew word for "eternity," referring to both the past (ancient times) and the future (forever), with different emphases in different contexts. Psalm 135:13 uses le-olam "forever," pointing to an eternal future. Your name (שֵׁם, shem, Your person, attributes) exists forever; this is one of the most direct declarations of "God's eternal existence" in Hebrew theology.
"Your renown" (זִכְרְךָ, zikhrekha), renown, remembrance (זֵכֶר, zekher), from the verb zakhar (to remember). Zekher in Hebrew means "that which is remembered," which perfectly corresponds to the liturgical function of Psalm 135; the entire psalm is for the congregation to "remember" God's deeds. Psalm 102:12 also uses zikhrekha "Your renown endures throughout all generations," with "remembrance" as its core.
"Throughout all generations" (לְדֹר וָדֹר, le-dor va-dor), generation to generation, literally "generation to generation." This expresses cross-generational continuity: today's congregation remembers God, the next generation continues to remember, and the generation after that continues... all the way to eternity.
135:14 "For Yahweh will judge his people, and have compassion on his servants."
Psalms 135:14（World English Bible）
This verse almost completely copies Deuteronomy 32:36 (a peak passage in the Song of Moses), indicating that Psalm 135 is well-versed in Deuteronomy chapter 32.
"For Yahweh will judge his people" (יָדִין יְהוָה עַמּוֹ, yadin Yahweh ammo), judge, vindicate (דִּין, din). Din can mean both "to judge" and "to vindicate someone," a bidirectional meaning from the same root. In the context of 135:14, it means "to vindicate the wronged"; God is the defender of His people.
"And have compassion on his servants" (עַל־עֲבָדָיו יִתְנֶחָם, al-avadav yitnecham), regret, have compassion (נָחַם, nacham). The word nacham is complex in Hebrew theology; it can mean "to regret (change one's mind)" or "to have compassion, pity." In the context of 135:14, it means "He turns to compassion"; He may have disciplined His people for their rebellion, but He ultimately turns to compassion. This echoes the entire passage of Deuteronomy 32:36, "For Yahweh will judge his people, and have compassion on his servants, when he sees that their strength is gone..." God's discipline is not ultimate; compassion is.
This verse tells us the situation of the congregation of Psalm 135; they may be experiencing some kind of hardship (exile? oppression? ridicule?). Therefore, the praise in Psalm 135 is not praise in times of peace, but praise that declares hope in hardship: He will vindicate, He will have compassion.
Section Positioning: From the greatness of the true God (verses 5-7 creation + 8-12 redemption + 13-14 eternal existence) to the satire of idols (verses 15-18). This section is a core passage of Psalm 135 that perfectly parallels Psalm 115, representing classic Hebrew monotheistic satire against idols. Note the structure: the description of the true God uses 7 verses (5-14), while the description of idols uses 4 verses (15-18). The imbalance in proportion is a rhetorical effect: the true God is vast, idols are tiny.
135:15 "The idols of the nations are silver and gold, the work of men’s hands."
Psalms 135:15（World English Bible）
This verse directly copies Psalm 115:4, word for word.
"The idols of the nations" (עֲצַבֵּי הַגּוֹיִם, atsabbei ha-goyim), idol (עֶצֶב, etsev). The etymology of the word etsev is intriguing; it comes from the root atsav (sorrow, pain, labor), so etsev (idol) can literally mean "thing of sorrow" or "thing made." Both meanings satirize idols: they bring sorrow; they are made (not creators). The Chinese Union Version translates it as "idol," but a more precise literal translation would be "thing of sorrow" or "handicraft."
"Are silver and gold" (כֶּסֶף וְזָהָב, kesef ve-zahav), silver and gold. Note that idols are made of the most precious metals; this is ironic: people spend the most money and use the most precious materials for idols, but no matter how expensive the materials, they are still just metal, without life.
"The work of men's hands" (מַעֲשֵׂה יְדֵי אָדָם, ma'aseh yedei adam), the work of human hands. This is the core argument of Hebrew monotheism's satire against idols: idols are created, not creators. The logic is simple: a created thing cannot be God; God must be the creator. Idols are made by human hands, so idols cannot be God. This argument becomes systematized theology in Isaiah 40-48 (Isaiah 44:9-20 is the most classic exposition of this argument, with the entire passage being a satire about "felling trees to make idols").
135:16 "They have mouths, but they can’t speak. They have eyes, but they can’t see."
Psalms 135:16（World English Bible）
This verse enters the "list of idol disabilities," enumerating the abilities idols lack.
"They have mouths, but they don't speak" (פֶּה־לָהֶם וְלֹא יְדַבֵּרוּ, peh-lahem ve-lo yedabberu), mouth (פֶּה, peh), speak (dabar). The intensity of the satire lies in the details: idols have "mouths," humans have shaped mouths for them, but these mouths cannot speak. In contrast, Yahweh's characteristic is precisely "He speaks"; in Genesis 1, God "said" ten times, which is a core characteristic of God in Hebrew theology. Idols lack this ability.
"They have eyes, but they don't see" (עֵינַיִם לָהֶם וְלֹא יִרְאוּ, einayim lahem ve-lo yir'u), eye (עַיִן, ayin), see (ra'ah). In contrast, Yahweh's characteristic is "He looks down" (cf. Psalm 33:18 "Behold, Yahweh's eye is on those who fear him"). Idols lack this ability.
135:17 "They have ears, but they can’t hear; neither is there any breath in their mouths."
Psalms 135:17（World English Bible）
Continuing the "list of idol disabilities."
"They have ears, but they don't hear" (אָזְנַיִם לָהֶם וְלֹא יַאֲזִינוּ, oznayim lahem ve-lo ya'azinu), ear (אֹזֶן, ozen), hear (aman). In contrast, Yahweh "He hears" (Psalm 34:15 "Yahweh's eyes are on the righteous, and his ears are open to their cry"). Idols lack this ability.
"Neither is there any breath in their mouths." The keyword רוּחַ (ruach, breath, spirit, wind) pushes the nothingness of idols to the extreme: they don't even breathe; they are not living beings at all. In contrast, God is "the giver of the breath of life" (Genesis 2:7 "Yahweh God... breathed into his nostrils the breath of life; and man became a living soul"); Adam lives because of ruach, idols have no ruach, so they are dead.
This passage combines the deepest Hebrew theology of anthropology and idolatry: humans live by God's ruach, idols are dead because they have no ruach. Therefore, if humans worship idols, they are worshipping something even less alive than themselves—what an irony!
135:18 "Those who make them will be like them; yes, everyone who trusts in them."
Psalms 135:18（World English Bible）
This is the climax of verses 15-18, and also the deepest spiritual declaration of Psalm 135.
"Those who make them will be like them" (כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם, kemohem yihyu osehem), like them (kemohem), those who make them (osehem). Literally, "those who make it will be like it." This declaration extends the nothingness of idols to the worshippers; people become like the object they worship. This is a key principle in Hebrew theology: "worship determines shaping."
Romans 1:23-25 systematizes this principle: "and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man." If humans turn God into an idol, they turn themselves into idol-like people.
"Yes, everyone who trusts in them" (כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם, kol asher-boteach bahem), trust (בָּטַח, batach, see Psalm Glossary). Not just "those who make idols," but all "those who trust in idols" will become like idols. This expands the scope of the warning, not just to artisans, but to all who rely on idols.
For today's application, you become what you trust. Those who trust in money have their souls corrupted by money; those who trust in power have their souls twisted by power; those who trust in themselves have their souls self-enclosed; those who trust in the true God have their souls shaped by the true God. This is the fundamental warning of Psalm 135:18 to contemporary believers.
This section's position: Psalm 135 concludes with the praise of all people, expanding from "servants of Yahweh" (verses 1-4) at the beginning to all tribes of the nation. This call from the inner circle to the outer circle is a characteristic structure of Hallelujah psalms. The final verse returns to "Hallelujah" of the first verse, creating a perfect embrace, with the beginning and end echoing each other.
135:19 "House of Israel, praise Yahweh! House of Aaron, praise Yahweh!"
Psalms 135:19（World English Bible）
This verse calls two circles:
"House of Israel" (בֵּית יִשְׂרָאֵל, beit Yisra'el), all the people of Israel.
"House of Aaron" (בֵּית אַהֲרֹן, beit Aharon), the priests (Aaron was the ancestor of the high priest, and all priests were his descendants).
"Bless" (בָּרְכוּ, barakhu), the verb בָּרַךְ (barakh, to bless, to praise). Note that here it is no longer "Hallel (praise)," but "Baruch (bless)." This is a transition between "praise" and "bless" in the Hebrew worship tradition. The literal meaning of "bless" (barakh) is "to kneel" (same as berekh knee), indicating a respectful acknowledgment of the other's dignity.
135:20 "House of Levi, praise Yahweh! You who fear Yahweh, praise Yahweh!"
Psalms 135:20（World English Bible）
The call continues:
"House of Levi" (בֵּית הַלֵּוִי, beit ha-Levi), the tribe of Levi (including priests and temple servants). Why are they listed separately? Because the tribe of Levi was responsible for all temple rituals; they were the "professional worshipers" of Psalm 135, so they are called separately.
"You who fear Yahweh" (יִרְאֵי יְהוָה, yir'ei Yahweh), this is the broadest circle, including all Gentile converts; anyone who fears Yahweh is called to join in praise. This phrase appears repeatedly in the Psalms (Psalms 22:23; 115:11, 13; 118:4; 128:1, 4), referring to worshipers in a broad sense, expanding from ethnic Israel to all who turn to Yahweh. This foreshadows the universal worship of the New Testament where "believers are neither Jew nor Gentile" (Acts 10:35, "but in every nation he who fears him, and works righteousness, is acceptable to him," uses the same phrase).
135:21 "Blessed be Yahweh from Zion, Who dwells at Jerusalem. Praise Yah!"
Psalms 135:21（World English Bible）
The concluding verse of Psalm 135, returning to the opening word "Hallelujah."
"Yahweh, who dwells in Jerusalem" (שֹׁכֵן יְרוּשָׁלִָם, shokhen Yerushalayim), dwells (שָׁכַן, shakhan, same root as mishkan tabernacle). This expression speaks of God's special presence, that He "resides" in Jerusalem. This is the "Temple Presence Theology" of Hebrew theology; although God fills heaven and earth, He specifically meets with His people in Jerusalem.
"Blessed be from Zion" (יְבֹרַךְ מִצִּיּוֹן, yevorakh mi-Tsiyon), Zion (צִיּוֹן, Tsiyon, see Psalms Glossary). Praise issues from Zion; Zion is the center and source of praise. This echoes the "Zion Theology" of the entire book of Psalms, where Zion is God's dwelling place and the center of praise.
"Praise Yahweh" (הַלְלוּ־יָהּ, halelu-Yah), Hallelujah. Returning to the opening word, completing the echo between beginning and end. Psalm 135 opens with "Hallelujah" and closes with "Hallelujah," making the entire psalm a complete cycle of praise.
| Section | Dominant Voice | Direction | Emotional Arc |
|---|---|---|---|
| 135:1-4 | Poet/Levite (Call) | Temple Servants | Solemn Opening |
| 135:5-7 | Poet (Theological Proclamation) | Congregation | Gazing at the Universe |
| 135:8-12 | Poet (Historical Review) | Congregation | Recalling Salvation |
| 135:13-14 | Poet (Eternal Proclamation) | God/Congregation | Secure Hope |
| 135:15-18 | Poet (Ironic Proclamation) | Idols/Worshipers | Warning and Mockery |
| 135:19-21 | Poet (Universal Call) | All People | Climactic Conclusion |
The voice arc of Psalm 135 is "Call → Proclamation → Review → Eternity → Irony → Call." It opens with a call, moves through three layers of theological proclamation—creation, redemption, and eternity—then shifts to an ironic contrast with idols, and returns to a concluding call. This six-part arc makes the entire psalm a layered theological arch, with each section serving as a pillar supporting the climactic praise at the end of the book of Psalms.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| Hallelujah | הַלְלוּ־יָהּ | halelu-yah | 135:1, 3, 21 | Praise Yahweh: the core Hebrew word for praise |
| Praise | הָלַל | halal | 135:1, 3 | To laud/boast/shine |
| Servant | עֶבֶד | eved | 135:1, 9, 14 | One who serves: refers to Levites and priests |
| Stand | עָמַד | amad | 135:2 | Posture of service: cf. Hebrews 10:11 |
| Courts | חָצֵר | chatser | 135:2 | The inner and outer courts of the temple |
| Good | טוֹב | tov | 135:3 | God's judgment word for creation in Genesis 1 |
| Sing praises | זָמַר | zamar | 135:3 | To sing with musical instruments |
| Pleasant/Fitting | נָעִים | na'im | 135:3 | Comfortable/pleasing: cf. Psalm 147:1 |
| Chosen | בָּחַר | bachar | 135:4 | Active choice: core of covenant theology |
| Special treasure | סְגֻלָּה | segullah | 135:4 | Precious possession: cf. Exodus 19:5, Deuteronomy 7:6 |
| Great | גָּדוֹל | gadol | 135:5 | Greatness of person |
| Gods | אֱלֹהִים | elohim | 135:5 | "Gods": Hebrew term for monolatry |
| Delights | חָפֵץ | chafets | 135:6 | Active acceptance |
| Deep | תְּהוֹם | tehom | 135:6 | "Surface of the deep" in Genesis 1:2 |
| Vapors | נְשִׂאִים | nesi'im | 135:7 | "Lifted up": from nasa |
| Lightnings | בְּרָקִים | beraqim | 135:7 | Lightning: challenges Baal (Canaanite storm god) |
| Wind | רוּחַ | ruach | 135:7, 17 | Spirit/wind/breath: both God's tool and breath of life |
| Treasuries | אוֹצָר | otsar | 135:7 | The treasure house of God's palace |
| Firstborn | בְּכוֹר | bekhor | 135:8 | Firstborn: the plague of killing the firstborn in Exodus 12:29 |
| Signs and wonders | אֹתֹת וּמֹפְתִים | otot u-moftim | 135:9 | Standard terminology for the Exodus narrative |
| Mighty kings | מְלָכִים עֲצוּמִים | melakhim atsumim | 135:10 | Kings of Canaan |
| Sihon | סִיחוֹן | Sichon | 135:11 | King of the Amorites: Numbers 21:21-31 |
| Og | עוֹג | Og | 135:11 | King of Bashan: the last remnant of the giant race |
| Inheritance | נַחֲלָה | nachalah | 135:12 | An inheritance passed down through generations |
| Name | שֵׁם | shem | 135:13 | God's person and attributes |
| Forever | עוֹלָם | olam | 135:13 | The deepest Hebrew word for "eternity" |
| Memorial | זֵכֶר | zekher | 135:13 | "That which is remembered": cf. liturgical remembrance |
| Generations | דֹר וָדֹר | dor va-dor | 135:13 | Generational continuity |
| Judge/Vindicate | דִּין | din | 135:14 | Two-way: judgment and defense |
| Repent/Have compassion | נָחַם | nacham | 135:14 | To turn to compassion: cf. Deuteronomy 32:36 |
| Idols | עֶצֶב | etsev | 135:15 | "Things of sorrow"/"handmade objects" |
| Silver and gold | כֶּסֶף וְזָהָב | kesef ve-zahav | 135:15 | The most precious metals, yet still created things |
| Work of men's hands | מַעֲשֵׂה יְדֵי אָדָם | ma'aseh yedei adam | 135:15 | The core argument of the idol satire |
| Mouth | פֶּה | peh | 135:16 | Idols have mouths but cannot speak |
| Eyes | עַיִן | ayin | 135:16 | Idols have eyes but cannot see |
| Ears | אֹזֶן | ozen | 135:17 | Idols have ears but cannot hear |
| Like | כְּמוֹ | kemo | 135:18 | "Like it": worship determines shaping |
| Trust | בָּטַח | batach | 135:18 | To rely on: all who trust in idols are the same |
| Bless | בָּרַךְ | barakh | 135:19, 20, 21 | To kneel/bless: from berekh (knee) |
| Those who fear Yahweh | יִרְאֵי יְהוָה | yir'ei Yahweh | 135:20 | Broadly, worshipers, including Gentile converts |
| Dwells | שָׁכַן | shakhan | 135:21 | God's special presence in Zion |
| Zion | צִיּוֹן | Tsiyon | 135:21 | The holy city of Jerusalem |
Psalm 135, with its 21 verses, has a clear structure:
A Call to Worship (135:1-4) , opening "Hallelujah"
B Creator's Sovereignty (135:5-7) , universal authority
C Salvation History (135:8-12) , Exodus, Sihon and Og, giving of land
C' Eternal Name and Vindication (135:13-14), hope based on salvation history
B' Idol Satire (135:15-18) , in contrast to the Creator
A' Universal Praise (135:19-21) , concluding "Hallelujah"
A corresponds to A':
B corresponds to B':
C corresponds to C':
This is a typical "chiastic" structure in the Psalms, where the core message is at the central intersection, and the outer rings are corresponding calls. This structure makes the entire psalm a complete theological arch.
Psalm 135 and Psalm 115 are almost twin psalms, with several passages corresponding word-for-word:
| Psalm 115 | Psalm 135 | Theme |
|---|---|---|
| 115:3 "But our God is in the heavens. He does whatever he pleases." | 135:6 almost identical | God's Sovereignty |
| 115:4-8 "Their idols are silver and gold..." | 135:15-18 almost word-for-word identical | Idol Satire |
| 115:9-11 "Israel, trust in Yahweh... House of Aaron, trust in Yahweh... You who fear Yahweh, trust in Yahweh." | 135:19-20 similar three-part call | Universal Call |
| 115:13 "He will bless those who fear Yahweh, both small and great." | 135:20 "You who fear Yahweh, praise Yahweh." | Promise to those who fear |
Scholars generally consider Psalm 135 an "expanded version" of Psalm 115, retaining the idol satire framework of Psalm 115 but adding salvation history (verses 8-12) as a new pillar. This gives the idol satire a "historical foundation": it's not just philosophical anti-idolatry, but a historical "look, this God has acted in history."
Synonymous Parallelism (135:1):
Synthetic Parallelism (135:6):
Antithetical Parallelism (135:7):
Ironic Contrast (135:5-7 vs 15-18):
Psalm 135 extensively quotes other Scriptures:
This "Scripture of Scripture" phenomenon, where Psalm 135 is a "mosaic of praise" reassembled from existing biblical texts, immediately draws all readers into a familiar theological world. This method of composition was very common during the Second Temple period because readers were already familiar with Scripture, and recombining old texts to form new psalms allowed for deeper resonance.
Psalm 135 has 21 verses = 3 × 7, a product of perfect numbers (both 3 and 7 are considered perfect numbers in Hebrew). The opening "Hallelujah," the closing "Hallelujah," and the "Hallelujah" in the middle (135:3) appear three times in total. The numerical structure itself is an expression of praise.
Ancient Near Eastern idol making, in Babylon, Assyria, Canaan, and Egypt, had developed idol manufacturing processes. Typical idol-making procedures:
Isaiah 44:9-20 is the classic satire of idol making in the Hebrew tradition, describing in detail how a craftsman cuts down a tree, uses half for firewood to cook, carves the other half into an idol, and then bows down to the idol made by his own hands. Psalm 135:15-18 is a concise version of this satirical tradition.
Baal, the most important foreign god of Canaan, was in charge of lightning, thunder, rain, and agricultural produce. The most important story in Baal mythology is "The Death and Resurrection of Baal" (Ugaritic Baal Cycle), where Baal is killed by Mot, the god of death, leading to drought on earth. Baal then resurrects, bringing rain. This is the core myth in Canaanite religion explaining the cycle of drought and harvest.
Psalm 135:7 directly challenges this myth: "He causes the vapors to ascend from the ends of the earth. He makes lightning for the rain. He brings the wind out of his treasuries." These are all areas associated with Baal. The psalmist declares, "Yahweh does these things, not Baal." This anti-Baal rhetoric also appears repeatedly in Elijah's confrontation with the prophets of Baal (1 Kings 18) and in Job 38. The entire Old Testament theology has a long-standing "struggle against Baal."
Psalm 135 echoes Deuteronomic theology multiple times:
This indicates that Psalm 135 is a psalm well-versed in Deuteronomy, condensing its entire theology into a song of praise. Such "Deuteronomic psalms" appear repeatedly in the Psalter (Psalms 78, 105, 106, 135, 136 all belong to this category), which scholars call "historical psalms" or "Deuteronomistic psalms."
According to Talmud Bavli, Sotah 36b and later Jewish tradition, Psalm 135 is one of the liturgical psalms used after the Passover Seder, paired with Psalm 136, the "Great Hallel." Jewish tradition interprets Psalm 135 as a "night praise," as it immediately follows Psalm 134 (standing in the temple at night), and is naturally understood as "praise after the night liturgy."
In modern synagogue liturgy, Psalm 135 appears in Pesukei deZimra (verses of song), the preparatory section for daily morning worship, alongside Psalm 136, as a core praise psalm in daily Jewish worship.
| Scripture | Content |
|---|---|
| Exodus 20:4-5 | "You shall not make for yourself an idol": Second Commandment |
| Deuteronomy 4:15-19 | "Be very careful... lest you make for yourselves an idol" |
| Psalm 96:5 | "For all the gods of the peoples are idols" (referring to foreign deities) |
| Psalm 115:4-8 | "Their idols are silver and gold... They have mouths, but they don’t speak" |
| Psalm 135:15-18 | "The idols of the nations are silver and gold... Those who make them will be like them" |
| Isaiah 40:18-20 | "To whom then will you liken God? ... The carpenter makes an idol" |
| Isaiah 44:9-20 | Detailed satire on idol making |
| Jeremiah 10:1-16 | "The customs of the peoples": A lengthy satire on idols |
| Romans 1:23-25 | "and exchanged the glory of the incorruptible God for the likeness of an image" |
| 1 Corinthians 8:4 | "an idol is nothing in the world, and that there is no other God but one" |
| 1 Corinthians 10:14 | "Therefore, my beloved, flee from idolatry" |
| 1 John 5:21 | "Little children, keep yourselves from idols" |
This theme runs through the entire Bible, from the Ten Commandments to the last verse of 1 John, "keep yourselves from idols." Anti-idolatry is central to the Hebrew-Christian faith.
| Scripture | Content |
|---|---|
| Genesis 1:1 | "In the beginning God created the heavens and the earth" |
| Genesis 1:2 | "darkness was on the surface of the deep": God's sovereignty and the deep |
| Psalm 24:1-2 | "The earth is Yahweh’s, with its fullness... He has founded it" |
| Psalm 33:6-9 | "By Yahweh’s word were the heavens made" |
| Psalm 95:4-5 | "In his hand are the deep places of the earth... The sea is his" |
| Psalm 104 | Entire creation psalm: God's sovereignty over nature |
| Psalm 135:6-7 | "Whatever Yahweh pleased, that he has done, in heaven and in earth, in the seas and in all deep places" |
| Isaiah 40:12 | "Who has measured the waters in the hollow of his hand?" |
| Isaiah 40:26 | "Lift up your eyes on high, and see who has created these" |
| Colossians 1:16-17 | "For by him were all things created... and in him all things are held together" |
| Revelation 4:11 | "For you created all things, and because of your desire they existed, and were created" |
This theme extends God's creative sovereignty from Genesis to Revelation. The entire Bible declares, "Yahweh is the only Creator."
| Old Testament Scripture | New Testament Echo | Related Explanation |
|---|---|---|
| Psalm 135:1, 21 "Hallelujah" | Revelation 19:1-6 "Hallelujah! Salvation, glory, and power belong to our God" | Heavenly worship scene in Revelation repeats "Hallelujah": directly from Psalm 135 and other Hallel psalms |
| Psalm 135:4 "For Yahweh has chosen Jacob for himself; Israel, for his own possession" (segullah) | 1 Peter 2:9 "But you are a chosen race... a people for God’s own possession" | Peter uses core vocabulary from Psalm 135:4 + Exodus 19:5 + Deuteronomy 7:6 |
| Psalm 135:5 "For I know that Yahweh is great, that our Lord is above all gods" | 1 Corinthians 8:5-6 "For though there are things that are called gods, whether in the heavens or on earth... yet to us there is one God, the Father" | Paul retains the "practical monotheism" rhetoric of Psalm 135 |
| Psalm 135:6 "Whatever Yahweh pleased, that he has done" | Ephesians 1:11 "in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will" | Paul directly echoes God's sovereignty in Psalm 135:6 |
| Psalm 135:15 "The idols of the nations are silver and gold" | Acts 17:29 "Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and man’s device" | Paul directly quotes the idolatry satire of Psalm 135 in Athens at the Areopagus |
| Psalm 135:18 "Those who make them will be like them" | Romans 1:23-25 "and exchanged the glory of the incorruptible God for the likeness of an image... who exchanged the truth of God for a lie" | Romans 1 systematizes Psalm 135:18's "worship determines shaping" into an entire theological passage |
| Psalm 135:18 "yes, everyone who trusts in them" | 2 Corinthians 3:18 "But we all, with unveiled face seeing as in a mirror the glory of the Lord, are transformed into the same image from glory to glory" | Reverse echo: those who trust in the true God are transformed into the Lord's image |
| Psalm 135:19-20 "House of Israel, bless Yahweh. House of Aaron, bless Yahweh. House of Levi, bless Yahweh. You who fear Yahweh, bless Yahweh." | Revelation 5:9-10 "and purchased for God with your blood people out of every tribe, language, people, and nation" | Expansion of the universal call: in the New Testament, it becomes a call to all tribes and nations |
Psalm 135 holds a special place in the Psalms as the opening psalm of the Hallelujah collection (Psalms 135, 136, 146-150). It follows the Songs of Ascents (Psalms 120-134), continuing the scene of temple liturgy, and ushers readers into the climax of praise in the Psalms with a grand declaration of praise.
This psalm makes three unique contributions:
First, it transforms salvation history into praise. Many Hebrew historical psalms are narrative (e.g., Psalms 78, 105, 106, which extensively review Israel's history). Psalm 135 is different: it condenses salvation history into just 5 verses (8-12), serving as a pillar of praise rather than a narrative itself. This transformation of "history → praise" makes history not just a memory of the past, but a driving force for present worship.
Second, it juxtaposes the satire of idols with a universal call. Psalm 115 also features idol satire and a universal call, but Psalm 135 adds salvation history as a bridge, giving historical support to the satire: it's not just a philosophical anti-idolatry, but "the God who once triumphed over all foreign gods of Egypt (Exodus 12:12) still triumphs over all idols today."
Third, it paves the way for the final five Hallelujah Psalms (146-150). The call to praise in Psalm 135 (verses 19-21) extends to all people, while Psalms 146-150 will further extend to all creation (Psalm 150:6, "Let everything that has breath praise Yahweh!"). This is a concentric expansion of the scope of praise in the Psalms: priests → all people → creation → all things.
For believers in later generations, every Christian life needs Psalm 135. When our worship falls into habit, when our eyes turn to idols, when our memory blurs God's redemption, Psalm 135 pulls us back to the fundamentals: this God who creates, redeems, and endures forever is real; idols are empty. This psalm gives us a "spiritual backbone" to stand firm.
As a "prototype and benchmark," Psalm 135 is one of the biblical foundations for "anti-idolatry preaching" in the Christian tradition. From the early Church Father Augustine's critique of Roman polytheism in City of God, to the Reformer Martin Luther's critique of medieval Catholic idols, to the Puritans' warnings against all "idols of the heart" (John Owen's Mortification of Sin, Thomas Watson's Heaven Taken by Storm), Psalm 135's "those who make them will be like them" echoes repeatedly. This psalm's insight that "what we worship today determines what we become" transcends history, speaking to Christians of every age.
Authoritative Commentaries
Further Reading
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| Theme | Content |
|---|---|
| Mark of the Hallelujah Psalms | 135:1, 21 "Hallelujah" at beginning and end: typical praise opening and closing structure |
| Theology of Election | 135:4 "chose Jacob for himself... for his own possession" (segullah): foundation of the covenant relationship |
| Declaration of the One God | 135:5 "above all gods" (i.e., transcending all ancient Near Eastern deities): characteristic expression of Hebrew monotheism |
| All-Encompassing Sovereignty | 135:6 He does whatever he pleases, in heaven and on earth, in the seas and in all deep places: correction of ancient Near Eastern polytheistic cosmology |
| Memory of Salvation History | 135:8-12 Exodus + Sihon and Og + giving of land: singing history as praise |
| Eternal Name and Vindication | 135:13-14 God's name endures forever, he will vindicate his people: based on Deuteronomy 32:36 |
| Idol Satire | 135:15-18 They have mouths, but they don’t speak; eyes, but they don’t see; ears, but they don’t hear: core satire of Hebrew monotheism |
| Worship Determines Shaping | 135:18 "those who make them will be like them": people become what they worship (systematized in Romans 1:23) |
| Universal Call | 135:19-21 From priests to all people to Gentile converts: concentric expansion of praise |
| Twin Psalm with Psalm 115 | Their idol satire sections correspond almost word for word: "standard idol satire psalm" in Hebrew tradition |