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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.
"The Lord has judged His people, and will be called upon among His servants" [Psalm 135:14]. Already has He judged the people. Save the final judgment, the people of the Jews is judged. What is "judged"? The just are taken away, the unjust are left. But if I lie, or am thought to lie, because I have said, it is already judged, hear the Lord saying, "I have come for judgment into this world, that they who see not may see, and they who see may be made blind." [John 9:39] The proud are made blind, the lowly are enlightened. Therefore, "He has judged His people." Isaiah spoke the judgment. "And now, thou house of Jacob, come ye, let us walk in the light of the Lord." [Isaiah 2:5] This is a small matter; but what follows? "For He has put away His people, the house of Israel." The house of Jacob is the house of Israel; for he who is Jacob, the same is Israel....Therefore God had judged His people, by separating the evil and the good; that is to say, "He shall be called upon among His servants." By whom? By the Gentiles. For how vast are the nations who have come in by faith. How many farms and desert places now come in to us? They come thence no one can tell how numerously; they would believe. We say to them, What will you? They answer, To know the glory of God. Believe, my brethren, that we wonder and rejoice at such a claim of these rustic people. They come I know not whither, roused up by I know not whom. How shall I say, I know not by whom? I know indeed by whom, because He says, "No one comes to Me, save whom the Father draws." [John 6:44] They come suddenly from the woods, the desert, the most distant and lofty mountains, to the Church; and many of them, nay, near all hold this language, so that we see of a truth that God teaches them within. The prophecy of Scripture is fulfilled, when it says, "And they shall all be taught of God." [Isaiah 54:13] We say to them, What do ye long for? And they answer, To see the glory of God. [John 6:45] "For all have sinned, and come short of the glory of God." [Romans 3:23] They believe, they are sanctified, they will to have clergy ordained for them. Is it not fulfilled, "and He will be called upon among His servants"?
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SUMMARY
Psalm 135:14 powerfully declares God's unwavering faithfulness and compassionate governance over His covenant people. It assures believers that the LORD, as the sovereign and righteous Judge, will actively intervene to vindicate and protect His servants. Furthermore, His disposition towards them is one of tender mercy, even to the point of relenting from any perceived severity or impending judgment, thereby demonstrating His steadfast commitment to their well-being and the enduring covenant relationship He shares with them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 135:14 effectively employs several literary devices to convey its powerful and comforting message. The most prominent is Anthropomorphism, evident in the phrase "he will repent himself." This attributes a human emotion or action (repenting or relenting) to God, making His divine character more comprehensible and relatable to human understanding. It does not imply a change in God's perfect and immutable nature but rather a dynamic change in His relational posture or actions towards His people, moving from a position of potential judgment or discipline to one of profound compassion and mercy. The verse also implicitly uses Contrast, subtly setting God's active, just, and compassionate involvement with His people against the utter impotence and lifelessness of the idols that are a central theme elsewhere in the Psalm. Furthermore, the use of "his people" and "his servants" functions as a form of Synonymic Parallelism, reinforcing and emphasizing the idea that those who belong to God through covenant are intimately under His protective, just, and merciful care, underscoring the close, personal bond He shares with them.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the dual nature of God as both a righteous Judge and a compassionate Redeemer. It assures us that God's justice is not merely punitive but fundamentally redemptive, aimed at vindicating His people, setting things right, and upholding His covenant. His "repenting" demonstrates His deep empathy, His responsiveness to His people, and His willingness to extend grace and mercy, even when His people deserve otherwise. This highlights His unwavering faithfulness to His covenant promises and His profound love. This divine balance of justice and mercy is central to biblical theology, revealing a God who is utterly holy and just, yet intimately involved and mercifully disposed towards those who are His.
REFLECTION AND APPLICATION
Psalm 135:14 offers immense comfort and a robust foundation for faith in the believer's life today. It powerfully reminds us that our God is not a distant, passive deity, but an actively engaged, righteous, and profoundly compassionate Father. In a world often marked by injustice, suffering, and uncertainty, the assurance that "the LORD will judge his people" provides a deep wellspring of hope that ultimate vindication and restoration will come from His sovereign hand. Furthermore, the promise that "he will repent himself concerning his servants" speaks directly to God's tender heart, assuring us that even in times of discipline, hardship, or perceived divine severity, His ultimate desire is our good, our restoration, and our flourishing. This truth should foster a spirit of unwavering trust and humble dependence, encouraging us to turn to Him in all circumstances, knowing His mercy is always available and His love unfailing. It calls us to live as faithful servants, confident in His unwavering love, just governance, and compassionate care, even when circumstances seem to contradict it.
Questions for Reflection
FAQ
Does "God will repent himself" mean God changes His mind or makes mistakes?
Answer: No, when the Bible speaks of God "repenting" (Hebrew nâcham, H5162), it does not imply that God changes His mind in the human sense of regret, error, or a shift in His eternal decree or perfect, immutable character. Rather, it is an anthropomorphism, attributing a human-like action or emotion to God to help us understand His dynamic interaction with humanity. In contexts like Psalms 135:14, it signifies a change in His posture or action towards His people, often from a course of impending judgment or severity to one of mercy, compassion, or a cessation of affliction. It highlights His responsiveness to His people's repentance or His deep pity for their suffering, demonstrating His unfailing love and desire for their well-being, as also seen in Jeremiah 18:8 and Jonah 3:10.
CHRIST-CENTERED FULFILLMENT
Psalm 135:14 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The LORD's promise to "judge his people" and "repent himself concerning his servants" is perfectly embodied in Christ, who is simultaneously the righteous Judge and the compassionate Savior. Jesus, as the Son of God, exercises divine judgment, not merely in condemnation, but in bringing about ultimate justice and vindication for His elect, establishing His kingdom of righteousness and setting all things right, as powerfully affirmed in John 5:22. Furthermore, the concept of God "repenting" or relenting from severity finds its highest and most glorious expression in Christ's atoning sacrifice on the cross. Through His death, Jesus bore the full weight of the judgment due to humanity's sin, thereby allowing God to extend boundless mercy, forgiveness, and reconciliation to His servants without compromising His perfect holiness or justice (Romans 3:25-26). He is the ultimate demonstration of God's compassionate heart, turning away wrath and offering reconciliation and eternal life. Thus, in Christ, God's justice is perfectly satisfied, and His mercy is fully unleashed, ensuring that His people are forever secure in His love and care, never to be abandoned (Hebrews 13:5).