Psalms 135:1

PSALM 135

A MOSAIC HYMN OF PRAISE TO GOD

This is another of the Hallelujah Psalms, its first line and its last being that word. A great deal of skill and discernment entered into the composition of this charming song of praise. The first three verses are a call to praise God; and the last three verses are a call to bless God.

In between those six verses which we may call a prologue (Psalms 135:1-3) and an epilogue (Psalms 135:19-21), we have a six-fold presentation of God in that many aspects of his power and glory.

(1) God is presented as the God of Jacob (Psalms 135:4); (2) God of gods (Psalms 135:5); (3) God of all creation (Psalms 135:6-7); (4) God the terrible to Israel's enemies (Psalms 135:8-11); (5) God of gracious love for Israel (Psalms 135:12-14); and (6) God the living One contrasted with idols (Psalms 135:15-18).

This psalm is called a mosaic because of so many allusions, quotations, and references to other portions of the Old Testament. Psalms 135:5 is like Exodus 18:11; Psalms 135:7 is like Jeremiah 10:13; Psalms 135:15-18 are almost identical with Psalms 115:4-8, etc. Kidner pointed out that, "Every verse in this Psalm either echoes, quotes or is quoted in some other part of Scripture."[1] We have a deep appreciation for the psalmist's knowledge and skillful use of the sacred writings, and reject the comment of Allen that, "Much of the psalm has a suspiciously familiar ting; the attentive reader finds himself assailed by a conglomeration of snatches of other parts of the Old Testament."[2]

Of a different spirit altogether is the following comment of Alexander Maclaren. He spoke of the many quotations and allusions to other Scriptures, saying that, "The flowers are arranged in a new bouquet, because the poet had long delighted in their fragrance. The ease with which he blends into a harmonious whole, fragments from such diverse sources tells how familiar he was with these, and how well he loved them."[3]

The inspired writers of the Bible had no greater ability than that of recalling from the Holy Scriptures such words, illustrations and quotations as were considered appropriate for their purpose. For example, Paul's multiple quotations of the Old Testament in Romans 9-11 must be hailed as one of the most masterful theological dissertations ever written. We find a similar mastery of sacred truth in this psalm.

Many dependable scholars concur in the placement of this psalm in post-exilic times,[4] but Allen pointed out that "A. Weiser regarded it as pre-exilic."[5] Scholarly dating of biblical passages is a very undependable and uncertain business.

Regarding the design of the psalm, Barnes identified it thus: "The whole design of the psalm is to excite praise to God, and to show reasons for doing so."[6]

Psalms 135:1-3

THE CALL TO PRAISE GOD

"Praise ye Jehovah.

Praise ye the name of Jehovah;

Praise him, O ye servants of Jehovah,

Ye that stand in the house of Jehovah,

In the courts of the house of our God.

Praise ye Jehovah, for Jehovah is good:

Sing praises unto his name;

For it is pleasant."

Five times in these three verses, men are exhorted to "Praise God." Who is it that is so admonished? The Levites whose continual duties were in the Temple were included; and as Rawlinson pointed out, "Those that stand in the courts of the house of the Lord are not priests, or Levites, but the people, all of those who throng the courts of the Temple."[7]

"Praise ye Jehovah ... Bless ye Jehovah" (Psalms 135:1,19). Ballard called these expressions, "`Cultic shouts,' which served as responses, repeated several times as responses to the exhortation, directed now to priests, now to Levites, now to the laity, to `Praise the Lord.'"[8] The phrases written here were most certainly usable in such a manner; but as Addis warned us, "All that is uncertain, and becomes much more uncertain when the divisions are carried out more minutely."[9]

"Praise him, O ye servants of Jehovah" (Psalms 135:1). Augustine stated that, "If we were to be forever only servants, yet we ought to praise the Lord; how much more ought those servants to praise the Lord, who have obtained the privilege of sons?"[10]

I.

"For Jehovah is good" (Psalms 135:3). This is the first of seven reasons advanced in this psalm as arguments demanding the worship and the praise of God. Baigent was correct in stating that, "The worship of God (as spoken of in the Bible) was never a vague, emotional outburst, but was logically founded in the person and/or the work of God."[11] The other six reasons are cited below in Psalms 135:4-18.