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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 135:15–21. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Let us also with one voice say what follows: "Blessed be the Lord out of Zion, who dwells in Jerusalem" [Psalm 135:21]. Out of Zion is Jerusalem too. Zion is "watching," Jerusalem the "vision of peace." In what Jerusalem will He dwell now? In that which has fallen? Nay, but in that which is our mother, which is in the heavens, of which it is said, "The desolate has more children than she which has a husband." For now the Lord is from Zion, because we watch when He will come; now as long as we live in hope, we are in Zion. When our way is ended, we shall dwell in that city which will never fall, because the Lord dwells in her, and keeps her, which is the vision of peace, the eternal Jerusalem; for the praise of which, my brethren, language suffices not; where we shall find no enemy, either within the Church or without the Church, neither in our flesh, nor in our thoughts. For "death shall be swallowed up in victory," [1 Corinthians 15:54] and we shall be free to see God in eternal peace, being made citizens of Jerusalem, the city of God.
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Summary
Psalms 135:21 serves as a climactic doxology within a powerful hymn of praise, emphatically directing adoration to Yahweh from His chosen dwelling place, Zion and Jerusalem. This verse encapsulates the psalm's overarching message of God's unique sovereignty and His mighty acts in history, distinguishing Him from all other deities. It functions as a final, universal call for His people to bless and praise the Lord, reinforcing His enduring presence and worthiness of all honor.
Context
Literary Context
Psalms 135 is a meticulously structured liturgical hymn, likely composed for temple worship, possibly recited or sung by Levites. The psalm opens with a fervent call to praise (verse 1) and proceeds to systematically enumerate God's unparalleled greatness, contrasting His living power with the inertness of idols. It recounts His creative power (verse 6), His redemptive acts in the Exodus (verses 8-9), His triumph over nations (verses 10-11), and His covenant faithfulness in granting Israel their inheritance (verse 12). The psalm then starkly contrasts Yahweh with the lifeless "idols of the nations" (verses 15-18) before issuing a series of specific calls to praise from various segments of Israel (verses 19-20). Verse 21 functions as the concluding doxology, bringing the entire composition to a triumphant close by grounding the praise specifically in God's manifest presence in Zion and Jerusalem, thereby serving as a comprehensive affirmation of His dwelling among His people and the source of their blessings.
Historical & Cultural Context
The city of Jerusalem, and particularly Mount Zion within its bounds, held profound political and spiritual significance in ancient Israel. It was the site of the sacred Temple, which served as the tangible representation of God's covenantal presence among His people, a concept rooted in commands like those found in Exodus 25:8. This psalm likely reflects a post-Exilic period or a time when the Temple's centrality was firmly established, emphasizing God's unwavering faithfulness despite Israel's historical trials. The explicit contrast with "idols of the nations" (verses 15-18) highlights the distinctive monotheistic worship of Yahweh in a polytheistic ancient Near Eastern landscape, where other nations ascribed divinity to gods associated with specific locales or natural phenomena. The psalm's declaration that blessing emanates "out of Zion" signifies that God's redemptive activity, revelation, and blessings originate from this sacred center, extending outward to His people and, implicitly, to the world.
Key Themes
Psalms 135:21 powerfully encapsulates several core themes prevalent throughout the psalm and the broader Psalter. Firstly, it underscores the profound reality of Divine Presence, affirming that God truly "dwelleth at Jerusalem," a foundational concept for Israel's identity and worship, as echoed in Psalms 76:2. Secondly, the verse emphasizes the Call to Praise and Blessing, framing worship as the appropriate and necessary response to God's character and His mighty deeds. This theme resonates deeply with the recurring "Praise ye the LORD" (Hallelujah) found throughout the Psalms, culminating in the grand call to universal praise in Psalms 150:6. Thirdly, when read in conjunction with the preceding verses that expose the lifelessness of idols, the verse implicitly reinforces God's Sovereignty and Uniqueness. The God who dwells in Zion is revealed as the living, active, and incomparable Lord of all creation and history, standing in stark contrast to the impotent gods of the nations (compare Psalms 135:15-18).
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to kneel," and by implication, "to bless God (as an act of adoration)" or "man (as a benefit)." In the phrase "Blessed be the LORD," it functions as a declarative acclamation of God's inherent goodness and worthiness. It is an act of profound reverence and worship, acknowledging God as the ultimate source of all blessing and the rightful recipient of all praise, recognizing His intrinsic value and glory.
This root means "to reside or permanently stay," whether literally or figuratively. It speaks to God's enduring, established, and covenantal presence. In the context of Zion and Jerusalem, it signifies God's unwavering commitment to His people and His deliberate choice of a specific earthly location for His manifest presence, particularly within the Temple. This is not a fleeting visit but an abiding, settled indwelling, demonstrating His faithfulness to His promises.
This primitive root conveys the idea "to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate." It implies a boisterous, enthusiastic, and public declaration of God's greatness. The imperative "Praise ye the LORD" (Hallelujah) is a direct command, urging worshippers to loudly and joyfully extol God's virtues, mighty acts, and incomparable nature.
Verse Breakdown
"Blessed be the LORD"
This opening declaration is a profound act of worship, an acclamation of God's inherent goodness, glory, and worthiness of all praise. It is not a request for God to receive blessing, but rather an affirmation of His divine nature as the One who is eternally blessed and the ultimate source from whom all blessings flow. It establishes the foundational posture of adoration for the entire verse.
"out of Zion, which dwelleth at Jerusalem."
This clause precisely identifies the sacred locus of God's manifest presence and the origin point from which His blessings and revelation emanate. Zion, a prominent hill within Jerusalem, and Jerusalem itself are presented as the chosen dwelling place of the Lord. This signifies God's covenantal faithfulness to His people, His accessibility through the Temple cult, and the profound theological truth that His divine emanations, redemptive activity, and blessings issue forth from this sacred center, grounding universal praise in a specific, tangible reality for Israel.
"Praise ye the LORD."
This concluding imperative is a direct, emphatic command, an exhortation to all who hear to engage in active, enthusiastic, and communal praise. It is the well-known "Hallelujah" (Halleluyah), serving as an echo of the psalm's opening call and a common doxological refrain throughout the Psalter. This final injunction reinforces the overarching theme of adoration and invites the entire worshipping community to participate vocally and joyfully in glorifying God.
Literary Devices
Psalms 135:21 masterfully employs several literary devices to amplify its theological and emotional impact. The most prominent is Doxology, as the verse serves as a formal and reverent concluding expression of praise and glory directed to God, bringing the entire psalm to a climactic close. Parallelism, specifically synonymous parallelism, is evident in the phrase "out of Zion, which dwelleth at Jerusalem," where Zion and Jerusalem are used interchangeably to refer to the same sacred location of God's dwelling, thereby reinforcing the concept of His singular, chosen presence. The verse also contributes to the literary device of Inclusio for the broader psalm, as the opening and closing calls to "Praise ye the LORD" (Hallelujah) frame the entire composition, creating a cohesive structure that both begins and ends with an emphatic call to worship. Finally, the verse contains a strong element of Theophany (God's manifestation), albeit in a geographical sense, by explicitly linking God's presence and activity to Zion and Jerusalem, making His dwelling tangible and central to the community's worship and identity.
Theological and Thematic Connections
Psalms 135:21 profoundly articulates the theological truth of God's immanence—His active and abiding presence among His people—while simultaneously affirming His transcendence as the incomparable and sovereign Lord. The emphasis on Zion and Jerusalem as God's dwelling place underscores His covenant faithfulness and His deliberate choice to reveal Himself and extend His blessings from a specific earthly location. This verse invites believers to recognize that true worship flows from an acknowledgment of God's active involvement in history and His personal relationship with His chosen people, culminating in a spontaneous and commanded outpouring of praise. It also subtly highlights the unique identity of Yahweh against the backdrop of pagan deities, whose power was localized and limited, unlike the God who blesses "out of Zion" and whose praise is universally commanded and eternally due.
Reflection and Application
Psalms 135:21 serves as a timeless and profound reminder that our worship is not merely an obligation but a joyful, Spirit-inspired response to the living God who actively dwells among us. While the physical Temple in Jerusalem no longer stands as the sole locus of God's manifest presence, the spiritual reality of His indwelling endures in the community of believers—the Church—and within the heart of each individual through the Holy Spirit. This verse calls us to cultivate a posture of continuous praise and blessing, recognizing that God's blessings flow from Him and through His people. It encourages us to find our spiritual center in Him, allowing His abiding presence to transform our perspective, inspire our adoration, and empower our lives. Our praise should be deeply rooted in His mighty acts, His unwavering faithfulness, and His unique identity as the only true God, prompting us to declare His glory both individually and corporately in every sphere of life.
Questions for Reflection
FAQ
What is the significance of "Zion" and "Jerusalem" in this verse?
"Zion" and "Jerusalem" are used interchangeably in this verse to refer to the same sacred location: the capital city of ancient Israel where the Temple was built. Their profound significance lies in the fact that God chose this particular place as the physical manifestation of His dwelling among His people. It symbolized His covenant presence, His accessibility through the Temple, and the central point from which His blessings, truth, and redemptive plan would emanate to Israel and, eventually, to the nations. This choice underscored God's faithfulness to His promises and established Jerusalem as the spiritual heart of the nation, as seen in passages like Psalms 132:13-14.
Why does the verse say "Blessed be the LORD" and then "Praise ye the LORD"? Are these phrases different?
While both phrases express profound adoration, they carry distinct nuances. "Blessed be the LORD" (Hebrew: Baruch Yahweh) is primarily a declarative statement, acknowledging God as inherently blessed, glorious, and the ultimate source of all blessings. It is a recognition of His divine nature and supreme worthiness. "Praise ye the LORD" (Hebrew: Hallelujah or Halleluyah) is an imperative command, an active exhortation to the worshippers to vocally and enthusiastically express their praise. The combination of these phrases provides both a theological affirmation of God's inherent blessedness and a direct, communal call to respond with active, joyful worship, thereby framing the entire act of adoration with both declarative truth and participatory command.
Christ-Centered Fulfillment
Psalms 135:21 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While God's presence was once localized in the physical Temple in Zion and Jerusalem, the New Testament reveals that in Christ, God's dwelling place is no longer confined to a physical structure or geographical location. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). Through His incarnation, sacrificial death, and glorious resurrection, Christ became the true Temple, the ultimate and perfect locus of God's presence among humanity. The "blessing" and "praise" that once emanated "out of Zion" now flow from Christ, who is the inexhaustible source of all spiritual blessings for those united to Him (Ephesians 1:3). Furthermore, the call to "Praise ye the LORD" is now directed to the Father through the Son, empowered by the Holy Spirit, as believers are made living stones in a spiritual house, a "holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). Thus, the physical dwelling of God in Zion is transformed into the spiritual reality of God dwelling in and through His Son, Jesus, and in His redeemed people, the Church, who are now commissioned to carry His glorious presence and praise to the ends of the earth (Matthew 28:19-20).