Psa 135:1-4 | KingComments | STEP | Psalm 135 and Psalm 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalm 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalm 136 is the answer to that. In Psalm 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD ( ) because of His great power and His redemption ( ) and because of the purifying of the people ( ). In the final verses, all are called to praise the LORD ( ). The psalm begins with “praise the LORD!” or “hallelujah!” ( ). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalm 104 ( ). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom ( ). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity. In this psalm, the “hallelujah” sounds three times ( ). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” ( ), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being. He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him. Then the place where the praise is done is mentioned ( ). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people ( ). The two courts show that there is a separation between the priests and the common people (cf. ). This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people ( ). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face. There is reason to praise the LORD, “for the LORD is good” ( ). He alone is good ( ). He is good in His benefits to His people by virtue of the new covenant ( ). There are two reasons to magnify Him: 1. His eternal power and Divinity, which are evident in creation. 2. His redemptive power. We see the first aspect in Revelation 4 and the second in Revelation 5. There is also reason to sing psalms “for His Name, for it is lovely” (cf. ). He has made His Name known in love to His people, which He also proved, as the next verse says. The word “for” with which begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. ; ; cf. ). The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. ; ). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms. It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship. For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself ( ). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from. We lived in sin and deserved the second death: the lake of fire ( ). We had absolutely no right to anything whatsoever. And now we have been made household members of God ( ). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy ( ; ). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this ( ).

‏ Psalms 135:1-4

Introduction

Psalm 135 and Psalm 136 form an appendix to the Songs of Ascent (Psalms 120-134). They are the songs of praise of all Israel because of the goodness and great mercies of the LORD now that Israel is once again a nation of twelve tribes returned in the land with Him. In Psalm 135, the restored nation of Israel is called upon to praise the Name of the Lord. Psalm 136 is the answer to that.

In Psalm 135 we see representatives of the twelve tribes standing in the courts of the LORD’s house. They are called upon to magnify the LORD (Psa 135:1-4) because of His great power and His redemption (Psa 135:5-12) and because of the purifying of the people (Psa 135:13-18). In the final verses, all are called to praise the LORD (Psa 135:19-21).

The LORD Is Good

The psalm begins with “praise the LORD!” or “hallelujah!” (Psa 135:1). This word “hallelujah” meaning “praise the LORD” occurs fifteen times in Psalms, the first time only in Psalm 104 (Psa 104:35). In the New Testament, this word occurs only – and only four times – in the book of Revelation, when the LORD has accepted the kingdom (Rev 19:1 ; 3 ; 4 ; 6). This sparse use in the Bible stands in stark contrast to the frequent use of this word in certain parts of professing Christianity.

In this psalm, the “hallelujah” sounds three times (Psa 135:1 ; 3 ; 21). The object of the praise is “the Name of the LORD”; the bringers of the praise are the “servants of the LORD”. The Name of the LORD is “I AM WHO I AM” (Exo 3:14), that is, He is without beginning, without origin. He is Himself the origin of everything. He is the Eternal, the eternally Being.

He created everything to His glory. Therefore, it is becoming for every creature to praise Him. Not all creatures do. His servants do. It is an enormous privilege to serve Him, because that means being in His presence. That alone is reason enough to praise Him.

Then the place where the praise is done is mentioned (Psa 135:2). It happens “in the house of the LORD, in the courts of the house of our God”. “The house of the LORD” – that is the new temple described by Ezekiel (Ezekiel 40-43) – is His dwelling place in the midst of His people. “The courts” are the court for the priests and a great, or outer, court for the people (2Chr 4:9). The two courts show that there is a separation between the priests and the common people (cf. Eze 10:3 ; 5).

This separation does not exist for the believer of the church. The New Testament believer is both a priest and an ordinary member of the people (1Pet 2:5 ; 9). That he is a priest points to the privilege to draw near to God with sacrifices. That he is an ordinary member of the people points to his every day life that he is to live in accordance with his high calling as a child of God to be a witness in the world. His life in ‘the great court’ of the world takes place in the direct presence of God, even though his earthly obligations prevent him from thinking of it in concrete terms. His life is to the praise of God when he remembers in everything that he lives before His face.

There is reason to praise the LORD, “for the LORD is good” (Psa 135:3). He alone is good (Mk 10:18b). He is good in His benefits to His people by virtue of the new covenant (Jer 31:31-34). There are two reasons to magnify Him:

1. His eternal power and Divinity, which are evident in creation.

2. His redemptive power.

We see the first aspect in Revelation 4 and the second in Revelation 5.

There is also reason to sing psalms “for His Name, for it is lovely” (cf. Psa 147:1). He has made His Name known in love to His people, which He also proved, as the next verse says.

The word “for” with which Psa 135:4 begins indicates that now the reason for the call in the previous verse follows. A close relationship has been established between God and His people. That relationship has emanated from God. He “has chosen Jacob for Himself, Israel for His own possession” (cf. Exo 19:5; Deu 7:6 ; Deu 14:2; cf. Mal 3:17).

The word “possession” refers to a precious treasure, which is carefully kept and is to the special joy of a king (cf. Exo 19:5; Mt 13:44). This is a wonder of grace, about which the people can only marvel and rejoice with gratitude. For this he can praise the LORD and sing psalms.

It is clear that God’s election of Jacob is in no way due to Jacob himself. The name Jacob means ‘heels holder’. Jacob’s life – and that of his descendants – proves that he ‘honored’ his name. This only adds to the wonder of his election. When it is added that God elected “Israel for His own possession”, it is because He made Jacob Israel. God has done that. To Him therefore belongs all honor, praise, glory and worship.

For us, believers of the church, the same applies and to an even greater degree. We may know that God has chosen us for His own possession, which means that He has predestined us to adoption as sons to Himself (Eph 1:4-5). This is an unfathomable, immeasurable privilege when we consider what we are by nature and where we have come from.

We lived in sin and deserved the second death: the lake of fire (Rev 20:14-15). We had absolutely no right to anything whatsoever. And now we have been made household members of God (Eph 2:11-22). What Israel is as a people, we are personally. We are personally the special objects of His grace and joy (Tit 2:14; 1Pet 2:9). This cannot but bring us to great admiration and gratitude which we express in praise to Him Who conceived and wrought all this (Rev 1:5-6).