TRV
Translation
American Standard Version
O house of Israel, bless ye Jehovah: O house of Aaron, bless ye Jehovah:
World English Bible Messianic
House of Israel, praise the LORD! House of Aaron, praise the LORD!
Young's Literal Translation
O house of Israel, bless ye Jehovah, O house of Aaron, bless ye Jehovah,
In the KJVVerse 16,195 of 31,102
Study This Verse
Commentary on Psalms 135 verses 15–21
15 ¶ The idols of the heathen are silver and gold, the work of men's hands.
16 They have mouths, but they speak not; eyes have they, but they see not;
17 They have ears, but they hear not; neither is there any breath in their mouths.
18 They that make them are like unto them: so is every one that trusteth in them.
19 Bless the LORD, O house of Israel: bless the LORD, O house of Aaron:
20 Bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD.
21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.
The design of these verses is,
I. To arm the people of God against idolatry and all false worship, by showing what sort of gods they were that the heathen worshipped, as we had it before, Psa 115:4, etc. 1. They were gods of their own making; being so, they could have no power but what their makers gave them, and then what power could their makers receive from them? The images were the work of men's hands, and the deities that were supposed to inform them were as much the creatures of men's fancy and imagination. 2. They had the shape of animals, but could not perform the least act, no, not of the animal life. They could neither see, nor hear, nor speak, nor so much as breathe; and therefore to make them with eyes, and ears, and mouths, and nostrils, was such a jest that one would wonder how reasonable creatures could suffer themselves to be so imposed upon as to expect any good from such mock-deities. 3. Their worshippers were therefore as stupid and senseless as they were, both those that made them to be worshipped and those that trusted in them when they were made, Psa 135:18. The worshipping of such gods as were the objects of sense, and senseless, made the worshippers sensual and senseless. Let our worshipping a God that is a Spirit make us spiritual and wise.
II. To stir up the people of God to true devotion in the worship of the true God, Psa 135:19-21. The more deplorable the condition of the Gentile nations that worship idols is the more are we bound to thank God that we know better. Therefore, 1. Let us set ourselves about the acts of devotion, and employ ourselves in them: Bless the Lord, and again and again, bless the Lord. In the parallel place (Psa 115:9-11), by way of inference from the impotency of idols, the duty thus pressed upon us is to trust in the Lord; here to bless him; by putting our trust in God we give glory to him, and those that depend upon God shall not want matter of thanksgiving to him. All persons that knew God are here called to praise him - the house of Israel (the nation in general), the house of Aaron and the house of Levi (the Lord's ministers that attended in his sanctuary), and all others that feared the Lord, though they were not of the house of Israel. 2. Let God have the glory of all: Blessed be the Lord. The tribute of praise arises out of Zion. All God's works do praise him, but his saints bless him; and they need not go far to pay their tribute, for he dwells in Jerusalem, in his church, which they are members of, so that he is always nigh unto them to receive their homage. The condescensions of his grace, in dwelling with men upon the earth, call for our grateful and thankful returns, and our repeated Hallelujahs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 135
But daily do men believe through the miracles of Christ our Lord; daily the eyes of the blind, the ears of the deaf are opened, the nostrils of the senseless are breathed into, the tongues of the dumb are loosed, the hands of the palsied are strengthened, the feet of the lame are guided; sons of Abraham are raised up of these stones, [Matthew 3:9] to all of whom be it said, "Bless the Lord, you house of Israel" [Psalm 135:19]. All are sons of Abraham; and if sons of Abraham are raised up from these stones, it is plain that they are rather the house of Israel who belong to the house of Israel, the seed of Abraham, not by the flesh, but by faith. But even granting that it is said of that house, and the people of Israel is meant, from thence did the Apostles and thousands of the circumcised believe?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 135:19 serves as a fervent and specific summons to worship, directing its call to two pivotal groups within ancient Israel: the entire nation, represented by the "house of Israel," and the priestly lineage, designated as the "house of Aaron." This verse is embedded within a broader psalm that magnifies the incomparable greatness of Yahweh, contrasting His sovereign power and historical faithfulness with the impotence of pagan idols, thereby underscoring His supreme worthiness of all praise and adoration from His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse prominently employs Repetition, specifically of the phrase "Bless the LORD," which serves to emphasize the central command and its urgency. This repetition creates a rhythmic, liturgical feel, reinforcing the idea of a universal and continuous call to worship. Furthermore, the verse utilizes Parallelism, specifically a form of Synonymous Parallelism where the second line echoes the first, but with a specific focus. While both lines issue the same command ("Bless the LORD"), they address different, though related, groups ("house of Israel" and "house of Aaron"), creating a sense of comprehensive inclusion. This structure also employs Apostrophe, a direct address to an absent or personified entity, in this case, the "house of Israel" and "house of Aaron," making the call to worship personal and immediate for the intended audience. The structure is also somewhat Chiastic in its address, moving from the general (Israel) to the specific (Aaron), implying a comprehensive scope of worship from all parts of the community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 135:19 powerfully articulates the fundamental theological truth that all of God's people are called to worship Him, acknowledging His unique identity as Yahweh, the covenant-keeping God. The distinction between the "house of Israel" and the "house of Aaron" underscores that while all believers share a common call to praise, there are also specific roles and responsibilities within the community of faith, particularly for those in leadership. This verse foreshadows the New Testament understanding of the priesthood of all believers, where every follower of Christ is given direct access to God and is commissioned to offer spiritual sacrifices of praise and service. It reminds us that our worship is not merely an individual act but a corporate expression of gratitude and adoration to the God who has revealed Himself through mighty acts of salvation.
REFLECTION AND APPLICATION
Psalm 135:19 calls us to a profound and active posture of worship. For believers today, this verse serves as a timeless reminder that praise is not an optional add-on to our faith but a central, non-negotiable duty and privilege. Just as ancient Israel and its consecrated priesthood were called to bless the LORD, so too are all who are part of God's spiritual household—the Church—called to continually acknowledge His greatness and goodness. This applies both to our individual, private devotion and to our corporate, communal gatherings. We are to be a people whose lives are marked by a continuous "blessing of the LORD," reflecting His excellencies in word and deed. This involves not only vocal praise but also living lives that honor Him, serving others, and proclaiming His truth. Leaders within the church bear a particular responsibility, akin to the house of Aaron, to exemplify and facilitate this worship, guiding the congregation into deeper adoration and understanding of God's character and works.
Questions for Reflection
FAQ
What does it mean for humans to "bless the LORD"?
Answer: When humans "bless the LORD," it is not an act of bestowing something upon God, as if He lacks anything. Rather, it is an act of acknowledging, recognizing, and declaring His inherent goodness, power, and worthiness. It means to praise Him, adore Him, thank Him, and acknowledge His supreme sovereignty and beneficence. It is an expression of worship that comes from a place of reverence and gratitude for who He is and what He has done, particularly His mighty acts of creation and redemption, as highlighted throughout Psalm 135.
Why are "the house of Israel" and "the house of Aaron" specifically mentioned?
Answer: The specific mention of "the house of Israel" and "the house of Aaron" highlights the comprehensive and distinct nature of worship in ancient Israel. "The house of Israel" refers to the entire nation, God's covenant people, emphasizing that all individuals within the community are called to worship. "The house of Aaron" refers to the priestly lineage, those consecrated to sacred service. This distinction underscores that while worship is universal for all believers, there are also specific roles and responsibilities within the community, with the priests having a particular duty to lead and facilitate worship. It signifies that praise is due from every segment of God's people, from the general assembly to its spiritual leadership, as seen also in Psalm 135:20.
CHRIST-CENTERED FULFILLMENT
Psalm 135:19, with its dual call to the "house of Israel" and the "house of Aaron" to "bless the LORD," finds its ultimate and glorious fulfillment in Jesus Christ and the new covenant community, the Church. Christ Himself is the quintessential Israelite, the true Son of God who perfectly fulfilled the Law and the covenant, embodying the faithfulness that Israel often failed to maintain. More profoundly, Jesus is the great High Priest, belonging to a superior priesthood, "after the order of Melchizedek," as affirmed in Hebrews 7:17, not of Aaron. He offered Himself as the perfect, once-for-all sacrifice for sin, thereby rendering the Aaronic sacrificial system obsolete, as thoroughly explained in Hebrews 10:1-18. Through His atoning work, He has inaugurated a new "house of Israel," not defined by physical descent but by faith in Him. This new community, the Church, is now declared to be "a royal priesthood, a holy nation, a people for God's own possession," as beautifully articulated in 1 Peter 2:9. Therefore, the call to "bless the LORD" in Psalm 135:19 now extends to all who are in Christ—both Jew and Gentile—who, by virtue of their union with Him, are part of God's redeemed family and are empowered by the Holy Spirit to offer spiritual sacrifices of praise and thanksgiving to God, a living sacrifice, holy and acceptable to God, which is our spiritual worship, as urged in Romans 12:1. In Christ, the distinct calls to Israel and Aaron converge into one unified, Spirit-filled body, continually blessing the Father through the Son.