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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.
We see therefore these things in that work of His; we praise, we marvel at, we bless God; let us see what He has done among men for His people. "Who smote the first-born of Egypt." But withal those divine doings are told which you might love, those are not told which you might fear. Attend, and see that also when He is angry, He does what He wills.
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SUMMARY
Psalms 135:8 stands as a powerful testament to God's supreme power and unwavering sovereignty, specifically recalling the climactic tenth plague inflicted upon ancient Egypt. This verse encapsulates a pivotal moment in salvation history, highlighting God's direct, decisive intervention to deliver His people from oppressive bondage through a dramatic act of judgment against a defiant empire, thereby underscoring His unique authority over all creation and human affairs, and His faithfulness to His covenant.
CONTEXT
Literary Context: Psalms 135 is a communal hymn of praise, designed to evoke worship and remembrance of Yahweh's greatness and His mighty deeds throughout history. The psalm opens with an urgent call for God's servants to praise Him, emphasizing His inherent goodness and pleasantness (Psalms 135:1-3). It then transitions to extolling God's unique nature and omnipotence, declaring Him to be "greater than all gods" (Psalms 135:5). The psalmist proceeds to recount a series of God's historical interventions on behalf of Israel, beginning with His control over natural phenomena (Psalms 135:6-7) before moving to His powerful acts against Egypt, particularly the smiting of the firstborn in verse 8. This historical recounting continues through the defeat of formidable kings and the miraculous giving of the land to Israel (Psalms 135:9-12), all serving to demonstrate God's unwavering faithfulness to His covenant and His absolute distinction from the impotent idols of the nations (Psalms 135:15-18). The psalm culminates in a final, fervent call to praise, emphasizing God's dwelling in Jerusalem (Psalms 135:19-21).
Historical & Cultural Context: The historical setting for Psalms 135:8 is the climactic moment of the Exodus narrative, specifically the tenth and most devastating of the plagues inflicted upon Egypt, as meticulously detailed in Exodus 12. This event transpired while the Israelites endured brutal slavery under the tyrannical rule of Pharaoh. Egyptian society was deeply polytheistic, with an elaborate pantheon of gods and goddesses, many of whom were associated with aspects of nature, fertility, and the afterlife. Pharaoh himself was considered a divine figure, a living god, embodying the nation's strength and prosperity. The smiting of the firstborn was a direct, frontal assault on the very fabric of Egyptian society and religion, striking at the heir of every household and impacting their livestock, which were vital for their economy, sustenance, and religious sacrifices. This plague represented Yahweh's ultimate judgment, designed to break Pharaoh's hardened heart and unequivocally demonstrate Yahweh's absolute supremacy over all Egyptian deities and their supposed protectors, compelling Pharaoh to finally release the Israelites from their bondage.
Key Themes: Psalms 135:8 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Foremost is the theme of Divine Sovereignty and Power, unequivocally attributing this devastating act to God, thereby emphasizing His absolute control over life, death, and the destinies of nations. It demonstrates that no earthly ruler or force, no matter how powerful, can withstand His will, as vividly seen in Pharaoh's ultimate capitulation after this plague (Exodus 12:31-32). Another crucial theme is Righteous Judgment, as the smiting of the firstborn was God's climactic and just response to Pharaoh's persistent defiance and the systemic, generational oppression of Israel. This act underscores God's unwavering justice in dealing with sin and rebellion, a principle echoed throughout the prophetic books (e.g., Amos 1-2). Furthermore, the verse powerfully highlights God's Deliverance of Israel, as this plague was the decisive act that broke Pharaoh's stubborn will and directly led to the liberation of the Israelites, fulfilling God's covenant promises to Abraham, Isaac, and Jacob (Exodus 6:6-8). Finally, the event powerfully illustrates God's Uniqueness and Distinction from false gods; by recounting this specific, undeniable act, the psalmist distinguishes the God of Israel from the impotent idols of Egypt, none of whom could prevent this divine decree (Isaiah 44:6-20).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 135:8 employs several powerful Literary Devices to convey its profound message. Conciseness is strikingly evident, as a single, brief statement encapsulates one of the most dramatic and pivotal events in biblical history, the tenth plague. This brevity lends itself to a sense of divine authority and swift execution, highlighting the impactful nature of God's word. The use of Parallelism is subtle but effective in "both of man and beast," creating a comprehensive scope for the judgment and emphasizing its universal impact across all living things within Egypt. The phrase "Who smote" functions as a Synecdoche, where the specific, devastating act of smiting the firstborn stands for the entirety of God's powerful intervention in the Exodus, symbolizing His ultimate victory over Pharaoh and the liberation of Israel. This act also serves as a profound Symbolism of God's absolute power over life and death, His righteous justice against oppression, and His unwavering faithfulness to His covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 135:8 profoundly reinforces the biblical understanding of God as an active, sovereign, and just ruler over all creation and human history. The smiting of the firstborn was not merely a historical event but a theological declaration of Yahweh's supremacy over all false gods and earthly powers. It demonstrates that God is not a distant, indifferent deity but one who intervenes decisively to uphold His righteousness, execute judgment against wickedness, and faithfully deliver His chosen people. This act reveals God's power to break the chains of oppression and fulfill His promises, establishing a foundational truth about His character that reverberates throughout salvation history, pointing to a God who is both mighty in judgment and steadfast in love.
REFLECTION AND APPLICATION
Psalms 135:8 calls us to a profound reverence for God's power and justice. It reminds us that the God we worship is not passive or indifferent to human suffering and injustice, but actively intervenes in history to accomplish His purposes. This truth should instill both awe and comfort: awe at His capacity for righteous judgment against all forms of evil and oppression, and comfort in knowing that He is utterly faithful to His covenant promises, especially to those who are His. Just as He delivered Israel from the crushing might of Egypt, so too can we trust Him to work on behalf of His people today, even when circumstances seem insurmountable. This verse encourages us to place our full trust in His sovereign hand, recognizing that His power is absolute and His justice is certain, providing a bedrock of hope in a chaotic world. It challenges us to align ourselves with His purposes, knowing that He is the ultimate arbiter of justice and the faithful deliverer of His people.
Questions for Reflection
FAQ
Was the smiting of the firstborn a just act by God?
Answer: From a biblical perspective, the smiting of the firstborn is presented as a just and necessary act of divine judgment. Pharaoh had repeatedly hardened his heart against God's commands to "Let my people go" (Exodus 5:1-2), despite numerous prior plagues that unequivocally demonstrated God's power. Furthermore, the Egyptians had brutally oppressed the Israelites for generations, subjecting them to harsh slavery and even infanticide of male Hebrew babies (Exodus 1:8-16). This final plague was the culmination of God's righteous wrath against Pharaoh's persistent rebellion and the systemic injustice of Egypt. It served as a powerful demonstration that God would not tolerate the oppression of His chosen people indefinitely and that His justice would ultimately prevail against all who defy Him.
How does this verse relate to the concept of the Passover?
Answer: Psalms 135:8 directly refers to the very event that established the Passover. The smiting of the firstborn was the climactic tenth plague, which God warned would come upon Egypt unless Pharaoh released Israel. To protect their own firstborn from this judgment, the Israelites were commanded to sacrifice a lamb and apply its blood to their doorposts. The Lord promised that when He "passed over" Egypt to strike the firstborn, He would see the blood and spare the homes marked by it (Exodus 12:1-13). Thus, Psalms 135:8 highlights the precise act of judgment that necessitated the Passover sacrifice, making it a foundational event for Israel's identity and their understanding of God's covenant faithfulness, redemptive power, and the profound significance of substitutionary atonement.
CHRIST-CENTERED FULFILLMENT
While Psalms 135:8 recounts a historical act of judgment and deliverance, it finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The smiting of the firstborn in Egypt was a severe judgment that paved the way for Israel's physical liberation from slavery, a powerful foreshadowing of Christ's ultimate act of judgment and deliverance. Jesus, as the true and eternal "firstborn over all creation" (Colossians 1:15), willingly submitted to the judgment of God on the cross, becoming the ultimate sacrifice for sin. Through His sacrificial death, He "smote" the power of sin and death itself, delivering all who believe from spiritual bondage to a far greater freedom than that experienced by Israel at the Exodus (Hebrews 2:14-15). Just as the blood of the Passover lamb protected Israel's firstborn from judgment, the precious blood of Christ, the "Lamb of God who takes away the sin of the world" (John 1:29), cleanses believers from sin and grants them eternal life, enabling them to "pass over" from spiritual death to life everlasting (John 5:24). The judgment against Egypt demonstrated God's power over earthly rulers; Christ's resurrection demonstrates His ultimate triumph over all spiritual powers and authorities, establishing His eternal kingdom and securing the ultimate deliverance of His people from the dominion of darkness into His marvelous light (Colossians 1:13).