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Commentary on Psalms 135 verses 5–14
The psalmist had suggested to us the goodness of God, as the proper matter of our cheerful praises; here he suggests to us the greatness of God as the proper matter of our awful praises; and on this he is most copious, because this we are less forward to consider.
I. He asserts the doctrine of God's greatness (Psa 135:5): The Lord is great, great indeed, who knows no limits of time or place. He asserts it with assurance, "I know that he is so; know it not only by observation of the proofs of it, but by belief of the revelation of it. I know it; I am sure of it; I know it by my own experience of the divine greatness working on my soul." He asserts it with a holy defiance of all pretenders, though they should join in confederacy against him. He is not only above any god, but above all gods, infinitely above them, between him and them there is no comparison.
II. He proves him to be a great God by the greatness of his power, Psa 135:6. 1. He has an absolute power, and may do what he will: Whatsoever the Lord pleased, that did he, and none could control him, or say unto him, What doest thou? He does what he pleases, because he pleases, and gives not an account of any of his matters. 2. He has an almighty power and can do what he will; if he will work, none shall hinder. 3. This absolute almighty power is of universal extent; he does what he will in heaven, in earth, in the seas, and in all the deep places that are in the bottom of the sea or the bowels of the earth. The gods of the heathen can do nothing; but our God can do any thing and does do every thing.
III. He gives instances of his great power,
1.In the kingdom of nature, Psa 135:7. All the powers of nature prove the greatness of the God of nature, from whom they are derived and on whom they depend. The chain of natural causes was not only framed by him at first, but is still preserved by him. (1.) It is by his power that exhalations are drawn up from the terraqueous globe. The heat of the sun raises them, but it has that power from God, and therefore it is given as an instance of the glory of God that nothing is hidden from the heat of the sun, Psa 19:6. He causes the vapours to ascend (not only unhelped, but unseen, by us) from the earth, from the ends of the earth, that is, from the seas, by which the earth is surrounded. (2.) It is he who, out of those vapours so raised, forms the rain, so that the earth is no loser by the vapours it sends up, for they are returned with advantage in fruitful showers. (3.) Out of the same vapours (such is his wonderful power) he makes lightnings or the rain; by them he opens the bottles of heaven, and shakes the clouds, that they may water the earth. Here are fire and water thoroughly reconciled by divine omnipotence. They come together, and yet the water does not quench the fire, nor the fire lick up the water, as fire from heaven did when God pleased, Kg1 18:38. (4.) The same exhalations, to serve another purpose, are converted into winds, which blow where they list, from what point of the compass they will, and we are so far from directing them that we cannot tell whence they come nor whither they go, but God brings them out of his treasuries with as much exactness and design as a prudent prince orders money to issue out of his exchequer.
2.In the kingdoms of men; and here he mentions the great things God had formerly done for his people Israel, which were proofs of God's greatness as well as of his goodness, and confirmations of the truth of the scriptures of the Old Testament, which began to be written by Moses, the person employed in working those miracles. Observe God's sovereign dominion and irresistible power, (1.) In bringing Israel out of Egypt, humbling Pharaoh by many plagues, and so forcing him to let them go. These plagues are called tokens and wonders, because they came not in the common course of providence, but there was something miraculous in each of them. They were sent upon Pharaoh and all his servants, his subjects; but the Israelites, whom God claimed for his servants, his son, his first-born, his free-born, were exempted from them, and no plague came nigh their dwelling. The death of the first-born both of men and cattle was the heaviest of all the plagues, and that which gained the point. (2.) In destroying the kingdoms of Canaan before them, Psa 135:10. Those that were in possession of the land designed for Israel had all possible advantages for keeping possession. The people were numerous, and warlike, and confederate against Israel. They were great nations. Yet, if a great nation has a meek and mean-spirited prince, it lies exposed; but these great nations had mighty kings, and yet they were all smitten and slain - Sihon and Og, and all the kingdoms of Canaan, Psa 135:10, Psa 135:11. No power of hell or earth can prevent the accomplishment of the promise of God when the time, the set time, for it has come. (3.) In settling them in the land of promise. He that gives kingdoms to whomsoever he pleases gave Canaan to be a heritage to Israel his people. It came to them by inheritance, for their ancestors had the promise of it, though not the possession; and it descended as an inheritance to their seed. This was done long before, yet God is now praised for it; and with good reason, for the children were now enjoying the benefit of it.
IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his glory (Psa 135:13): Thy name, O God! endures for ever. God's manifestations of himself to his people have everlasting fruits and consequences. What God doeth it shall be for ever, Ecc 3:14. His name endures for ever in the constant and everlasting praises of his people; his memorial endures, has endured hitherto, and shall still endure throughout all generations of the church. This seems to refer to Exo 3:15, where, when God had called himself the God of Abraham, Isaac, and Jacob, he adds, This is my name for ever and this is my memorial unto all generations. God is, and will be, always the same to his church, a gracious, faithful, wonder-working God; and his church is, and will be, the same to him, a thankful praising people; and thus his name endures for ever. 2. Of his grace. He will be kind to his people. (1.) He will plead their cause against others that contend with them. He will judge his people, that is, he will judge for them, and will not suffer them to be run down. (2.) He will not himself contend for ever with them, but will repent himself concerning his servants, and not proceed in his controversy with them; he will be entreated for them, or he will be comforted concerning them; he will return in ways of mercy to them and will delight to do them good. This verse is taken from the song of Moses, Deu 32:36.
Accordingly, there is no doubt that human wills cannot resist the will of God, “who has done whatsoever he pleased in heaven and on earth” and who has even “done the things that are to come.” Nor can the human will prevent him from doing what he wills, seeing that even with the wills of people he does what he wills, when he wills to do it. Take, for instance, the case of Saul. When God willed to give the kingdom to Saul, was it in the power of the Israelites to subject themselves to him or not to subject themselves? In a sense, yes; but not in such a way that they were able to resist God. As a matter of fact, God carried the matter through by means of the wills of people themselves, having, as he undoubtedly does, the almighty power to bend human hearts whithersoever he pleases. So it is written, “And Samuel sent away all the people, everyone to his own house. Saul also departed to his own house in Gabaa; and there went with him a part of the army, whose hearts God had touched. But the children of Belial said, Shall this fellow be able to save us? And they despised him and brought him no presents.” Surely, no one will say that any one of those whose hearts God had touched, that they should go with Saul, failed to go with him, or that any of the children of Belial, whose hearts God had not so touched, did go with him.
"All whatsoever the Lord willed, He made in the heaven, and in the earth, in the sea, and in all its deep places" [Psalm 135:6]. Who can comprehend these things? Who can enumerate the works of the Lord in the heaven and earth, in the sea, and in all deep places? Yet if we cannot comprehend them all, we should believe and hold them without question, because whatever creature is in heaven, whatever is in earth, whatever is in the sea and in all deep places, has been made by the Lord....
But as I said that the only thing the Almighty cannot do is what he does not will, in case anybody should consider it was very rash of me to say that the Almighty cannot do something, the blessed apostle said it too: “If we do not believe, he remains faithful, he cannot deny himself.” But it is because he does not wish to that he cannot do it, because he cannot even have the will to. Justice, after all, cannot have the will to do what is unjust, or wisdom will what is foolish or truth will what is false.Thus we are advised that almighty God not only, as the apostle says, “cannot deny himself,” but cannot do many things as well. Here I am saying it, and it is by his truth I dare to say what I dare not deny: almighty God cannot die, cannot change, cannot be deceived or mistaken, cannot be miserable, cannot be defeated. Perish the thought that the Almighty should be able to do these and similar things. And so it is that truth not only shows he is almighty because he cannot do these things but also requires anyone who can do them not to be almighty. God, you see, is willingly whatever he is; so he is willingly eternal, unchangeable, truthful, blessed and undefeatable. So if he can be what he does not wish, he is not almighty; but he is almighty, which is why he is capable of whatever he wishes. And therefore what he does not will he cannot be, the reason he is called almighty is that he is capable of whatever he wishes. As the psalm says about him, “In heaven and on earth he has done whatever he has willed.”
Providence, then, is the solicitude that God has for existing things. And again, providence is that will of God by which all existing things receive suitable guidance through to their end. But, if providence is God’s will, then, according to right reason, everything that has come about through providence has quite necessarily come about in the best manner and that most befitting God, so that it could not have happened in a better way. Now, the Maker of existing things must be the same as their Provider, for it is neither fitting nor logical that one should be their creator and another their provider, because in such a case they would both be definitely wanting—the one in the matter of creating and the other in that of providing. Hence, God is both Creator and Provider, and his power of creating, sustaining and providing is his good will. For “whatsoever the Lord pleased he has done, in heaven and in earth,” and none resisted his will. He willed all things to be made, and they were made; he wills the world to endure, and it does endure; and all things whatsoever he wills are done.
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SUMMARY
Psalms 135:6 stands as a profound declaration of God's absolute and universal sovereignty, asserting that His divine will is perfectly executed across all realms of existence. From the celestial heavens to the terrestrial earth, and encompassing the vastness of the seas and their hidden depths, the Lord's pleasure is infallibly accomplished. This verse powerfully underscores God's omnipotence and omnipresence, establishing Him as the supreme Creator and Controller over all creation, whose purposes are never thwarted.
CONTEXT
Literary Context: Psalm 135 is a vibrant hymn of praise, serving as a liturgical call for God's servants to worship Him for His inherent greatness, His distinct superiority over all idols, and His mighty acts in Israel's history. It belongs to a collection of Hallel Psalms, traditionally sung during significant festivals, emphasizing communal worship and remembrance of divine faithfulness. This particular verse, Psalms 135:6, marks a pivotal transition within the psalm. It moves from recounting specific historical interventions, such as the plagues in Egypt and the conquest of Canaan detailed in Psalms 135:8-12, to a broader, foundational theological statement about God's universal dominion. It functions as a theological anchor, establishing why God could perform such extraordinary historical deeds – because His power is boundless and His will is unopposed in every sphere of existence. This declaration profoundly sets the stage for the stark contrast with lifeless idols presented later in Psalms 135:15-18.
Historical & Cultural Context: Composed likely for temple worship, Psalm 135 reflects a period in Israel's history, possibly post-exilic, when the nation was surrounded by and often tempted by the polytheistic beliefs of pagan cultures. These surrounding cultures typically assigned different deities to specific natural phenomena—a god of the sea, a god of the sky, or gods of the underworld. In this context, the declaration that "Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places" was a radical and powerful affirmation of Yahweh's singularity and supremacy. It served as a polemic against the impotence of other gods and a profound statement of monotheism. For the Israelites, it was a vital reminder that their God was not merely a tribal deity or one among many, but the sovereign Lord of the entire cosmos, who had demonstrated His power in their history and continued to rule over all things, thereby strengthening their faith and commitment to Him alone.
Key Themes: This verse powerfully articulates several core themes prevalent throughout the Psalms and the broader biblical narrative. Firstly, it highlights God's Absolute Sovereignty, asserting that His will is supreme, irresistible, and perfectly accomplished without hindrance. This divine control is comprehensive and unchallengeable, echoing sentiments found in Daniel 4:35, where it is declared that "none can stay his hand." Secondly, it emphasizes Universal Dominion, demonstrating that God's authority extends over every conceivable realm—celestial, terrestrial, and aquatic—underscoring His role as the ultimate Creator and Sustainer of all things. This comprehensive control means no part of creation is outside His purview. Thirdly, within the broader context of Psalm 135, it implicitly draws a sharp Contrast with Idols, which are depicted as powerless and inert in Psalms 135:15-18. The God of Israel is presented as the living, active, and all-powerful Lord, whose purposes are always brought to fruition, unlike the impotent deities worshipped by other nations.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey God's absolute and comprehensive sovereignty. The most prominent is Merism, where two contrasting or complementary parts are used to represent a complete whole. The phrase "in heaven, and in earth, in the seas, and all deep places" functions as a merism, signifying the totality of creation—every conceivable realm from the highest heavens to the deepest abyss. This emphasizes the comprehensive and boundless extent of God's dominion. There is also an implicit Contrast with the impotent idols mentioned later in the Psalm; by declaring God's active and universal power, the psalmist implicitly highlights the futility of worshipping anything else. Furthermore, the construction "Whatsoever the LORD pleased, that did he" uses strong Parallelism and Emphasis to underscore the direct, immediate, and unfailing connection between God's will and its accomplishment, reinforcing the theme of His irresistible sovereignty. The structure itself mirrors the certainty of God's actions.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 135:6 is a cornerstone verse for understanding the biblical doctrine of divine sovereignty. It asserts that God's will is not merely a suggestion or a wish, but an effective decree that shapes all reality and brings all things to pass. This profound truth provides immense comfort and a foundational basis for trust, knowing that no event, no circumstance, and no power, whether human or spiritual, can ultimately thwart God's ultimate purposes. It affirms that God is not a passive observer but the active orchestrator of history and creation, working all things according to the counsel of His own will. This understanding elevates our worship, compelling us to recognize Him as the supreme authority worthy of all praise and submission, whose control extends to every atom and every moment, ensuring His perfect plan unfolds without fail.
REFLECTION AND APPLICATION
Psalms 135:6 offers profound comfort and a powerful call to worship for believers today. In a world often characterized by chaos, uncertainty, and seemingly random events, this verse reminds us that there is a divine hand at work, meticulously executing a perfect plan. Knowing that "Whatsoever the LORD pleased, that did he" means that even in our personal struggles, the global crises we face, or the unexplainable circumstances of life, God remains in absolute control. This truth invites us to surrender our anxieties, to trust in His unfailing providence, and to rest in the assurance that His purposes, though sometimes mysterious to us, are always good and ultimately accomplished. It cultivates a spirit of humility and reverence, prompting us to align our wills with His, understanding that His dominion is boundless and His power is limitless. This divine sovereignty should not lead to fatalism, but to a deeper faith that finds peace in the knowledge that our lives, and indeed all of creation, are held firmly in the hands of a loving and all-powerful God.
Questions for Reflection
FAQ
What does "deep places" refer to in this verse?
Answer: In Psalms 135:6, "deep places" (Hebrew tᵉhôwm) refers to the abyssal depths of the sea, subterranean waters, or even the primordial deep mentioned in Genesis 1:2, where the Spirit of God hovered over the face of the waters. It signifies the most hidden, mysterious, and powerful elements of creation, emphasizing that God's dominion is not limited to the visible or accessible but extends to every conceivable part of the cosmos, even those beyond human comprehension or reach.
Does God's absolute sovereignty negate human free will?
Answer: The Bible affirms both God's absolute sovereignty and human responsibility. While Psalms 135:6 powerfully declares that God's will is perfectly accomplished across all creation, it focuses on His ultimate control over all things, not on the mechanism of human choice. Theologians have debated the relationship between divine sovereignty and human free will for centuries. Many perspectives exist, but generally, it is understood that God's sovereign plan incorporates and works through the choices of His creatures, rather than negating them. His will is supreme, and His purposes are fulfilled, even as humans make genuine choices within the framework of His divine decree, as seen in passages like Philippians 2:12-13.
How does this verse contrast the God of Israel with other gods or idols?
Answer: Within the broader context of Psalm 135, this verse serves as a direct and powerful contrast to the lifeless and powerless idols described later in Psalms 135:15-18. Pagan deities were often confined to specific domains or were believed to be subject to other forces or even to human manipulation. In contrast, Psalms 135:6 declares that the LORD, the God of Israel, is not limited by any realm or power. His will is universally effective, encompassing "heaven, and in earth, in the seas, and all deep places." This highlights His uniqueness as the living, active, and omnipotent Creator and Ruler of all, demonstrating the futility and foolishness of worshipping anything else.
CHRIST-CENTERED FULFILLMENT
Psalms 135:6, with its declaration of God's absolute sovereignty and the perfect execution of His will across all creation, finds its ultimate and most profound fulfillment in Jesus Christ. He is the very agent through whom God's pleasure was accomplished in creation, for "all things were made by him; and without him was not any thing made that was made" (John 1:3). The cosmic dominion described in this Psalm is perfectly embodied in Christ, "for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist" (Colossians 1:16-17). Furthermore, Christ perfectly "did" the will of the Father, demonstrating unparalleled obedience even to the point of death on a cross (Philippians 2:8), thereby accomplishing God's ultimate pleasure—the redemption of humanity and the reconciliation of all things to Himself (Colossians 1:20). Thus, the sovereign will of God, declared in Psalms 135:6, is not an abstract concept but a living reality powerfully displayed in the person and work of Jesus, who upholds all things by the word of His power (Hebrews 1:3) and will ultimately bring all creation under His perfect reign (1 Corinthians 15:28).