Introduction

Psalms 135 and 136 have numerous connections that make them one of many pairs of psalms in the psalter (e.g., 43–44; 126–127). Given their common theme of praise to God and the verbal connections between 134 and 135 (134:1-2 with 135:1-2; 134:3 with 135:21), it seems that these two psalms may serve as a grand finale to the Psalms of Ascent (120–134).

Significant Themes

Our psalm begins and ends with praise to God, revealing the purpose of the psalm as a whole (vv. 1-3, 21; see thanksgiving, 136:1-3, 26). Blessing God (vv. 19-21) parallels this and connects this psalm to the previous one (134:1-2). This praise and blessing is in the public worship of God (2-3, 19-21; 134:1-3). The name and character of God are everlasting (v. 13; Ps. 136). His supremacy over all things (v. 5; 136:2-3) is evident in His works of creation and providence (vv. 6-7; 136:4-9) and in His work of redemption (vv. 8-12; 136:10-22). All of this is in contrast to the impotence of idols and those who worship them (vv. 15-18; 115:4ff). The point of all this is that the Lord who has chosen His people (v. 4) will save them completely by delivering them from all their enemies on every side (v. 14, compassion, judge; 136:23-25).

Significant Arrangement

Structure is critically important for rightly understanding all language, but it is especially important in Hebrew poetry. Psalm 135 is arranged like Russian nesting dolls with outer halves opening up to inner halves that finally lead to the central point. The outermost halves are praise (vv. 1-4 and vv. 19-21). The next pair is the Maker/Keeper (the Lord, vv. 5-7) in stark contrast to the made/kept (idols, vv. 15-18; see Isa. 40:20; 44:15ff). Out of Egypt (vv. 8-9) and into Canaan (vv. 10-12) are the next pair (see Deut. 6:23; Col. 1:13) followed by the end of the entrance into Canaan (vv. 10, 11c-12) paired with the beginning of it (vv. 11a, b). The last pair is Sihon (v. 11a) and Og (v. 11b). The piece that is left after all these halves are separated is eternal praise to the Lord for all these works for His people (v. 13). These works conclusively demonstrate that He will always “have compassion on His servants” (v. 14b) by delivering them from all their enemies (v. 14a).

This heart of the psalm resonates with the outermost praises (vv. 1-4, 19-21), wrapping our salvation in the Lord’s praise. The point of this structure is to focus our attention on the praise of God for the assurance of His commitment to save His people (vv. 13-14). The psalm intends to inspire our praise (vv. 1-4; 19-21) by assuring our faith (vv. 5-18). Out of an assured heart, the mouth praises (Luke 6:45).

Significant Lessons

This psalm teaches us that God is so gracious that He makes His praises to arise from our salvation. He is pleased to put no difference between His glory and our good, but rather makes His glory to consist in our good. He created all things, He sustains all things, and He saves all things for the sake of us, His servants. This is His glory. Whatever is truly to the praise of God is therefore also to our good. Whatever is truly good for us is therefore glorifying to God. What a humbling and comforting truth! What a great and gracious God!

There is an emphasis on public praise in this psalm and also in Psalm 136, in the Psalms of Ascent (120–134), and in the Book of Psalms as a whole. We are taught by this that the primary time and place where we praise God is among the gathered people of God in His public worship. To make another group or another occasion of praise our focus is to imply an alliance with other gods.

The psalms often focus on God’s redemption in His deliverance from Egypt (vv. 8ff; 136:10ff; 78:12ff). The Exodus is emphasized also in the prominence of the Passover in the old covenant liturgical calendar. We are taught by this that God has proved His willingness and ability to save His people once for all, and He does not need to prove Himself ever again to warrant our trust. Nevertheless, He demonstrated the same thing in many other deliverances throughout the period of the Old Covenant (e.g. in bringing His people out of Babylon and back to Canaan). How much more has God proved His willingness and ability to save us once for all in the death, resurrection, ascension, and rule of Jesus? We, far above all people, have reason to praise God for His compassion toward us in Christ (vv. 13-14).

Finally, this psalm teaches us to meditate on all of the Lord’s work for us in creation, providence, and especially redemption. This is so that we will be assured of His love and care and be moved to His praise. Only as we do so can we confess our sins with hope for forgiveness, can we give thanks with conviction that every good gift comes from Him, and can we make our petitions with the assurance that we are heard and will be answered in perfect power and wisdom. It is no accident that the Lord’s prayer begins with the praise, “Our Father, who art in heaven; hallowed be Your Name.” On the basis of this praise for who He is to us and what He has done for us, the rest of the prayer follows.

Kit Swartz | Comments welcome at oswegorpc@hotmail.com. Audio files and pdf outlines are at reformedvoice.com.