Psalm 135

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!

There are three commands to praise in these two verses, each longer than the one before it. This is a good example of successive parallel poetic lines strengthening and adding additional information to the line that precedes it. The first “praise the LORD” is a “Hallelujah!”, a word that frames the entire psalm and will frame the five songs of doxology to conclude the psalter (Psalms 146-150). O that my days and years would be framed by hallelujahs -- from the moment that I rise in the morning to the moment I close my eyes in sleep. The second command is to “praise the name of the LORD”, the word “name” representing the person. Think about the name of the LORD, YHWH, the I AM, the always existing and ever present One. The timeless covenant-making and keeping God who is far more involved in everything than we give Him credit for. God is, and He rewards those who earnestly seek him (Hebrews 11:6). The third command is more elaborate than those that precede it, “Praise Him you servants of YHWH who stand in the house and the courts of YHWH.” The psalmist addresses the priests who are born with the privilege of serving in the temple. They stand because there are no seats. They stand in honor. They stand because their work is never done, YHWH can never be praised enough. They stand because they are active in praying, singing, and offering sacrifices. They stand in the courts and they stand inside the temple. Recall how Abraham stood before the LORD as he was interceding for the people of Sodom and Gomorrah (Genesis 18:22) -- “But Abraham remained standing before the LORD.” He wouldn’t leave. He wouldn’t stop talking until he got what he wanted, until he had an answer for God to this matter of mercy and justice. The vision of priests standing day and night before the LORD compels me to seek Him steadfastly. Too often we are casual in our approach to God, grateful for his nearness to the neglect of his holiness and transcendance. Stand before the LORD in reverence, in humility, and in a firm commitment to gain that which you seek. 

3 Praise the LORD, for the LORD is good; sing to his name, for it is pleasant! [Or for he is beautiful]

4 For the LORD has chosen Jacob for himself, Israel as his own possession.

The fourth “praise the LORD” is addressed to everyone, paralleling the third which was addressed to the priests, presumably the ones leading the songs of praise. We praise the LORD because of His goodness. We sing to his name because it is pleasant, delightful, and beautiful. The Hebrew syntax is ambiguous (perhaps by design?). It can be interpreted that the singing is pleasant, delightful and beautiful, or that the LORD’s name is pleasant, delightful, and beautiful. Both are true of course which is why the ambiguity may be intentional. Singing songs of worship is a pleasing experience as we communicate truth in a beautiful musical setting. Melody, harmony, rhythm, dynamics, and all of the textures of voice and instrument coming together as one are an expression of unity and diversity for one singular purpose: to celebrate the goodness of God. Likewise, God’s name is beautiful. There are many names for God in scripture and all of them are worthy of extended meditation. The name of a person is representative of their character and God is shepherd, husband, father, king, lion, lamb, healer, redeemer, rock -- and the list could go on. Verse four is connected to this in that it illustrates the goodness and beauty of God. “Jacob he has chosen for himself, Israel for his treasured possession.” God’s sovereign choice to bless the younger over the older, the least over the greater is a common motif in scripture. The firstborns in the ancient world automatically received favor and blessing, so it is notable that God very often elevates the younger child to a place of greater honor (Abel, Isaac, Jacob, Joseph, Moses, David). Here the LORD chose Jacob, whose name means “deceiver” and gave him the name Israel “who wrestles with God”. This sovereign choice of the younger over the older, the weak over the strong, the second-thought over the favorite, should be encouraging to us all. We’re not all that we think we are, and yet God has chosen us like he chose Jacob -- not because of how great we are, but in spite of how poor and needy we are. 

5 For I know that the LORD is great, and that our Lord is above all gods.

The psalmist speaks in both singular and plural voices. He knows that YHWH is great. The Hebrew word “to know” designates a certain type of knowledge, that which can be known through experience (as opposed to that which is just a matter of information). This implies that the psalmist has experienced YHWH’s greatness firsthand. It is not merely an academic, theological concept. Then the psalmist speaks for all believers when he says, “Our adonai is above all elohim.” Usually elohim is translated as “God”, as in “the one God, the Mighty One” even though it is plural. In Hebrew this is known as the plural of majesty. In order to make something great, the Hebrew language makes the word a plural. This can seem confusing because the shema says, “Hear O Israel, YHWH is our Elohim. YHWH is one.” As Christians we can see that elohim is both a plural of majesty while also cracking open the door to seeing the triune nature of God - Father, Son, and Spirit. In this verse elohim is clearly referring to the gods of the world in contrast to YHWH. The gods of the ancient world were obvious because they were depicted in images. The gods of the modern world are every bit as real, but usually unacknowledged. The “big three” are sex, money, and power. Know that YHWH is greater than all of them. They will all disappoint and ultimately have the power to destroy those who worship them.  

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.

The literal translation of these verses is so beautiful. “All that pleases YHWH he does in heaven and in the earth, in the seas and all the deep places. He causes to ascend the vapors from the ends of the earth, the lightning for the rain he makes, he brings the wind out of his treasuries.” In ascribing greatness to YHWH above all gods, the psalmist begins with creation. He recognizes his sovereignty over every realm of existence -- the heavens, earth and sea, adding “all the deeps” to include even the things that we cannot see. He does whatever he delights to do. The world is his playground, his canvas, his recreation area, his laboratory, his farm, and his zoo. Everything is his. Consider the oceans which cover 75% of the surface of the earth. We’ve traveled all over them, but we haven’t begun to even map the ocean floor or catalog the variety of plant and animal life found there. Shipwrecks and airplanes have been lost forever in its expanse, but YHWH knows every square inch and is at work in them. Don’t think that he doesn’t know what’s going on in your life. Then the psalmist turns to the heavens and considers God’s pleasure there. He causes the mist, the vapors, the fog to ascend from the earth and the waters to form into clouds. He gathers them from the extremities of the earth and forms them into powerful thunderstorms. Consider the power of a hurricane for example, winds over 100 miles per hour, inches and inches of rain, a storm surge that elevates the ocean by feet, waves in the open sea that top 50 feet -- all driven by the wind from his storehouse and filled with the collected vapors from the ends of the earth. And this he does all the time, every season, every year like clockwork. YHWH is sovereign over creation. It reminds me of the words of Elizabeth Barrett Browning, “Earth's crammed with heaven, And every common bush afire with God, But only he who sees takes off his shoes; The rest sit round and pluck blackberries.”  YHWH is great above all gods and his handiwork is everywhere to be seen if we will but see.

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;

The psalmist moves from God’s power displayed in creation most dramatically in violent weather to God’s power displayed in history. The Egyptian civilization was one of the mightiest in the ancient world, technically advanced as demonstrated by their construction of monuments and buildings that have endured for thousands of years. Yet they did so on the backs of slaves (not that they were unique in that). For hundreds of years the Israelites were enslaved, considered to be less human than their masters. But then God struck down the firstborn of Egypt, both men and animals in a display of power over the gods of Egypt. It was meant to humble them, and it left their nation wrecked. After a series of ten plagues, even Pharoah knew he was beat by the God of slaves. Every one of the ten plagues was a sign to demonstrate the superiority of YHWH to the various Egyptian gods, to demonstrate the truth of verses 5 and 6 -- YHWH is above all gods and he does whatever he pleases in the heavens and on the earth. God is sovereign over creation and over the nations, so it’s best to be on his team. He is the Lord of history, so do not fret when the world seems to be in turmoil, when our leadership tells us that 2 + 2 = 5. Whatever their cultural, military, and economic power might be, it is nothing in comparison to the Lord of history. So rest in this truth and do not resist his rule. “The one enthroned in heaven laughs at [the nations], he holds them in derision (Psalm 2:4). 

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.

The psalmist now reminds us of another great act of YHWH in the history of Israel, what is known as the conquest. This nation of former slaves with no military experience and after forty years of wandering in the wilderness breaks out into the land of Canaan. Walled cities fall before them (sometimes literally!). Sihon and Og, two well-known kings and big men of the day occupying land in modern Jordan and Syria, fell before this novice army. In fact all of the city-states of Canaan would surrender to their advance. The Israelites were instructed to cleanse the land of their presence. Some of them converted, others fell by the sword, and others remained in the land and likely intermarried. It was probably not as nice and neat as the brief account in the Bible indicates, human nature being what it is. The psalmist is clear to give credit for the conquest to YHWH, indicating that it was his prerogative to give and take land. The land itself was to be a heritage to his people Israel. Over the years that land has changed hands many times -- the Assyrians, Babylonians, Persians, Greeks, Romans, Muslims, Turks, and the British have all occupied the land, sometimes for hundreds of years at a time. In the modern era, the Jewish people began to return to the land and eventually set up the state of Israel, believing this is their right because of this conquest during the days of Joshua, some 3,400 year ago. From a practical standpoint, they’ve really done quite well with the place, particularly compared to the state of every bordering nation in the Middle East. In spite of their small size and population, they are world leaders in technology, and are one of the few western countries with net population growth. While they do not believe in Jesus, many believe in YHWH and try to order their lives according to the Torah. It seems that the Torah blessings are coming to them. 

13 Your name, O LORD, endures forever, your renown, [Or remembrance] O LORD, throughout all ages.

14 For the LORD will vindicate his people and have compassion on his servants.

The name and fame of YHWH endure from generation to generation. Here we are some 3,500 years after the exodus and conquest and we are still talking about it. Movies have been made, songs have been sung, passover meals are held every year to celebrate it.  About a third of the world’s people are inspired by it and connect it with their own story of God’s salvation through Jesus. Perhaps the psalmist didn’t realize the full extent of the truth of this statement. YHWH was not just a regional deity for the Jewish people, but indeed the God of creation, the LORD of history, and the sovereign judge of humanity. The psalmist accents this role of judge in verse 14, continuing a theme throughout the psalms of God as judge. In that role he vindicates, supports, governs, and condemns. The word has a range of meanings depending on the context. Here the translators chose “vindicate” in the context of God’s rescue of the Jewish people from the injustice of slavery in Egypt. The parallel action is “have compassion”. YHWH’s compassion works hand in hand with his judgment. He is the ultimate and perfect leader, a balance of justice and compassion. These are qualities that are difficult to find in equal measures in human leaders. The ideal hero exhibits both of them and we applaud. YHWH is merciful and just consistently through all of time. 

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.

Recalling the words of Psalm 115:4-8, the psalmist contrasts the merciful and just YHWH who acts on behalf of his people with the lifeless, impotent gods of the nations. First, he identifies what they are made of -- they are merely silver and gold, the work of human hands. While these are valuable commodities on earth, they are soulless and incapable of action. They are the creations of others, not creators themselves. The Hebrew grammar is literally “Mouths they have but they do not speak; eyes they have but they do not see; ears they have but they do not hear; also there’s no breath in their mouths.” The first word of verse 16 (mouths) is the last word of verse 17, forming a frame. The gods that humans make and worship cannot speak to them, cannot see them, and cannot hear their prayers. A god of your own making will never tell you something you don’t want to hear. They will never convict you and push you to change. Nor can such a god see you, know you, and be with you in any sense. You do not exist to them. Finally, they can’t hear your prayers. You might as well talk to a rock. You will get the same response. Not only is making a god from gold and silver and then treating it like a good completely silly, it also has the unfortunate side effect of transforming you into the same type of lifeless, soulless, senseless, heartless being that you have created. The allure of manufacturing your own custom god is that you can make it in your image and it will never contradict you. It will never make demands of you. It will affirm whatever you believe about yourself because it is you. It’s easy to see the silliness of worshiping an image of gold or silver. Obviously there is no life in them. And yet we do it all the time. Examine the idols in your life -- the things that you have made, that you place value in, that garner inordinate amounts of time and effort. Are they life-giving? Are they transforming you into their image of the image of YHWH? 

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!

The psalm ends where it began, with a rousing call to bless the LORD. Four groups of people are summoned to worship. Represented by three houses (groups) of Jewish society -- the nation as a whole, the high priests, and the priestly tribe of Levi -- the command is to “bless the LORD - baruku YHWH.” The fourth group is even broader as “those who fear the LORD”, indicating those that are non-Jewish by ethnicity but who believe in and have sworn allegiance to YHWH. These are gentile converts to Judaism, a phenomenon that exited at least from the time of the exodus when the text tells us that many Egyptians went out of Egypt with the freed slaves. They had been convinced by the ten plagues that YHWH was God enough to leave their culture, language and lives in Egypt behind them and become a minority among the Jewish people. These God-fearing gentiles were an entity throughout Jewish history and foreshadowing to the great in-gathering of gentiles that would follow the establishment of the church in the book of Acts. After summoning worship from everyone, the psalmist invites worship from a place -- Zion, the dwelling place of God. May the temple there be the source of worship. May God’s home there in the city both exhibit and invite praise. In Christ we understand that God no longer dwells in a building made by human hands. Rather He dwells in the hearts of believers who by faith receive him and acknowledge his presence. Thus praise wells up from within us, the River that is the Holy Spirit in us, welling up with life and joy and praise to YHWH for all that He is and all that He has done. The psalm concludes with the same word that it started with: “Hallelujah!”