Psalm Chapter 135

What is the meaning of Psalm 135?

Introduction to Psalm 135

Psalm 135 stands as a magnificent hymn of praise, often called the “Great Hallel” alongside Psalms 134-136. This masterful composition weaves together themes of God’s sovereign choice, His supreme power over nature and nations, and the utter futility of idolatry. What makes this psalm particularly fascinating is its mosaic-like structure, drawing from various other psalms and biblical passages to create a new symphony of praise that would have been used in Temple worship.

The psalm’s artistic arrangement demonstrates the literary sophistication of ancient Hebrew poetry while maintaining accessibility for worshippers of all backgrounds. Its regular use in Temple worship services, particularly during the Passover celebration, highlights its significance in Jewish liturgical tradition.

Context of Psalm 135

Within the broader context of the Psalter, Psalm 135 belongs to the final collection of hallel (praise) psalms that conclude the fifth book of Psalms. It follows the sequence of “Songs of Ascents” (Psalms 120-134) and precedes the great antiphonal Psalm 136. This positioning is significant as it represents part of the crescendo of praise that builds towards the Psalter’s conclusion.

The psalm demonstrates remarkable intertextual awareness, drawing from earlier biblical texts including Exodus, Deuteronomy, and other psalms. It particularly echoes themes from Psalm 115:4-8 and Psalm 134, while incorporating historical elements from Israel’s exodus and conquest narratives. This deliberate weaving together of various scriptural threads creates a tapestry that reminds Israel of their unique relationship with יהוה (Yahweh) and His mighty acts throughout their history.

The psalm’s placement also serves as a bridge between the intimate tone of the Songs of Ascents and the more expansive worship focus of Psalm 136, preparing worshippers to participate in the grand celebration of God’s enduring chesed (covenant faithfulness).

Ancient Key Word Study

• הַלְלוּ יָהּ (Hallelujah) – Opening the psalm, this fundamental expression of praise combines the imperative “praise” with the Divine Name. Its placement at both beginning and end creates an inclusio, emphasizing that all contained within serves the purpose of praising יהוה.
• עֲבְדֵי יְהוָה (Servants of יהוה) – This designation in verse 1 carries deep covenant significance, identifying worshippers not merely as subjects but as those in privileged divine service, echoing the status given to David and the Levitical priests.
• בָּחַר (Bachar – “chose”) – Used in verse 4, this verb represents divine election, carrying the weight of God’s sovereign choice of Israel. The same root appears in key passages about Israel’s election, including Deuteronomy 7:6.
• סְגֻלָּה (Segullah – “special treasure”) – This rare term in verse 4 designates Israel as יהוה’s personal treasure, implying both precious value and private possession. It appears in crucial covenant texts like Exodus 19:5.
• נַחֲלָה (Nachalah – “inheritance”) – Found in verse 12, this term carries legal weight regarding land possession but extends metaphorically to Israel’s special relationship with יהוה as their inheritance and vice versa.
• אֱלִילִים (Elilim – “idols”) – Used in verse 15, this word carries a deliberately derogatory tone, related to the root meaning “worthless” or “insufficient,” emphasizing the futility of idol worship.
• הֶבֶל (Hevel – “vanity/breath”) – Appearing in the idol polemic section, this term famously used in Ecclesiastes emphasizes the emptiness and transient nature of idol worship compared to יהוה’s eternal nature.
• זֵכֶר (Zecher – “remembrance”) – In verse 13, this word connects to the important biblical theme of memorial and generational continuity in יהוה’s relationship with Israel.
• יָדִין (Yadin – “will vindicate”) – This legal term in verse 14 carries connotations of both judgment and advocacy, showing יהוה as both judge and defender of His people.

Compare & Contrast

• Verse 1’s choice of עֲבְדֵי (servants) rather than בָּנִים (sons) emphasizes the worshipful service aspect rather than purely familial relationship, setting the tone for the psalm’s focus on praise through active service.
• Verse 4’s use of סְגֻלָּה (special treasure) instead of the more common בְּחִירָה (chosen) emphasizes not just selection but precious value and personal possession.
• The phrase “whatever pleases Him” in verse 6 uses חָפֵץ rather than רָצָה, emphasizing sovereign will rather than mere preference or acceptance.
• Verse 7’s description of weather phenomena uses technical terms (נְשִׂאִים for clouds, בְּרָקִים for lightning) rather than poetic alternatives, emphasizing God’s control over natural processes.
• The idol polemic section (verses 15-18) deliberately uses פֶּה (mouth) rather than שָׂפָה (lips) to emphasize complete inability to speak rather than just lack of articulation.
• Verse 13’s use of זִכְרְךָ (your remembrance) rather than שֵׁם (name) emphasizes active memory and ongoing relationship rather than mere identification.
• The conclusion’s use of שֹׁכֵן (dwelling) in verse 21 rather than יוֹשֵׁב (sitting) emphasizes permanent residence and relationship rather than temporary presence.

Psalm 135 Unique Insights

The psalm’s structure reveals a sophisticated chiastic arrangement that points to its central theme of יהוה’s sovereignty over nature and nations. The outer framework of praise (verses 1-3, 19-21) encloses successive layers of divine activity: election of Israel, power over nature, historical deliverance, and the futility of idols. This arrangement creates a theological statement about the relationship between praise and understanding God’s character through His actions.

Rabbinic tradition connects this psalm to the morning Temple service, where it would be sung as the sun rose, symbolizing God’s daily renewal of creation and covenant faithfulness. The Midrash Tehillim notes that the seven voices of יהוה mentioned in Psalm 29 find their practical expression in the seven natural and historical works of God described in this psalm.

The psalm’s careful integration of creation theology with covenant history presents a unique perspective on divine sovereignty. Unlike ancient Near Eastern creation myths where gods struggle against nature, this psalm presents יהוה as effortlessly commanding all natural forces while simultaneously guiding human history toward His purposes. The Targum emphasizes this by paraphrasing verse 7 to show that even the most chaotic natural forces serve God’s ordered purposes.

Early rabbinic commentaries note that the psalm’s structure of praise-election-power-history-idols-praise forms a teaching template for proselytes, guiding them from universal acknowledgment of divine power to specific covenant relationship. This observation aligns with the psalm’s placement in the final Hallel collection, where it serves both worship and didactic purposes.

Psalm 135 Connections to Yeshua

The psalm’s emphasis on divine election and יהוה’s special treasure (segullah) finds its ultimate fulfillment in the Messiah’s formation of a new covenant community. As Peter applies this terminology to the church in 1 Peter 2:9, we see how Yeshua extends the privilege of being God’s special possession to all who trust in Him, fulfilling the prophetic hope of inclusion for the nations.

The psalm’s portrayal of יהוה’s absolute sovereignty over nature and nations anticipates Yeshua’s demonstrations of divine authority over these same domains. His calming of storms, multiplication of food, and declaration of authority over all nations (Matthew 28:18) show Him exercising the very powers attributed to יהוה in this psalm. Furthermore, the psalm’s contrast between the living God and lifeless idols foreshadows Yeshua’s role as the true “image of the invisible God” (Colossians 1:15), the one who perfectly reveals the Father’s nature and power.

Psalm 135 Scriptural Echoes

This psalm resonates with numerous biblical passages, creating a rich tapestry of interconnected themes. The opening call to praise echoes Psalm 134, while the description of God’s sovereign choice of Israel mirrors Deuteronomy 7:6-8. The recounting of the Exodus events connects with the historical psalms like Psalm 78 and 105.

The polemic against idols closely parallels Psalm 115:4-8, while the praise of God’s name enduring forever echoes Exodus 3:15. The psalm’s emphasis on God’s sovereignty over nature finds parallels in Job 38-41 and Psalm 29.

Psalm 135 Devotional

This psalm calls us to a deeper understanding of praise that goes beyond mere emotional expression. It invites us to praise God with both our minds and hearts, understanding His character through His actions in creation, history, and our personal lives. The psalmist’s comprehensive view of God’s sovereignty challenges us to trust Him in all circumstances, recognizing that the same God who controls lightning and rain is intimately involved in our daily lives.

The contrast between יהוה and idols remains remarkably relevant today. While we may not bow before physical statues, we often trust in modern “idols” of technology, financial security, or human achievement. This psalm calls us to examine what we ultimately trust in and redirect our faith to the living God who alone can act, save, and transform lives.

The psalm’s emphasis on remembering God’s past faithfulness encourages us to maintain our own spiritual memories, regularly recounting how He has worked in our lives and communities. This practice strengthens our faith and equips us to face current challenges with confidence in His continued faithfulness.

Did You Know

• The Hebrew text of this psalm contains exactly 100 words, a numerical feature that some ancient Jewish commentators saw as representing the completeness of praise.
• The psalm incorporates phrases from at least six other psalms, making it one of the most intertextually connected compositions in the Psalter.
• The term סְגֻלָּה (segullah – special treasure) used in verse 4 appears only eight times in the entire Hebrew Bible, making its use here particularly significant.
• Ancient Jewish tradition prescribed this psalm for recitation on the third day of the week in the Temple service.
• The psalm’s structure mirrors ancient Near Eastern suzerain-vassal treaties, where a great king’s mighty deeds are recounted to demonstrate his worthiness to be served.
• The description of God bringing up clouds from the ends of the earth (verse 7) reflects ancient Hebrew meteorological understanding while using surprisingly technical vocabulary.
• The psalm contains one of the most comprehensive lists of peoples defeated during Israel’s conquest of Canaan found in the Psalter.
• The designation “house of Aaron” in the final verses represents the first biblical reference to the priestly lineage as a distinct worshipping community.
• The psalm’s careful alternation between singular and plural forms of address suggests it was designed for antiphonal performance in Temple worship.
• The phrase “whatever pleases Him” in verse 6 uses a form that implies continuous action, suggesting God’s ongoing active governance rather than mere initial creation.