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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.
"He sent signs and wonders into the midst of you, O Egypt!" You know, you have read what the hand of the Lord did by Moses in Egypt, to crush and cast down the proud Egyptians, "on Pharaoh and on all his servants." Little did He in Egypt: what did He after His people was led out thence?
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SUMMARY
Psalm 135:9 is a potent declaration of God's absolute sovereignty and unparalleled power, vividly recalling His decisive intervention in ancient Egypt. It highlights the Lord's unique ability to execute judgment and deliver His people through miraculous "tokens and wonders" directed specifically against Pharaoh and his entire oppressive regime. This verse serves as a foundational reminder of God's active involvement in human history, demonstrating His supremacy over all earthly powers and false deities, thereby solidifying His covenant faithfulness to Israel and establishing Him as supremely worthy of worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 135:9 masterfully employs several literary devices to amplify its message and impact. The most prominent is Divine Action, where God is presented as the singular, active, and decisive agent initiating and executing powerful deeds, leaving no room for doubt about the source of the plagues. The verse also utilizes Parallelism through the pairing of "tokens" and "wonders," which emphasizes the dual nature of the plagues as both revelatory signs and awe-inspiring miracles, reinforcing their supernatural origin and purpose. The phrase "into the midst of thee, O Egypt" employs Apostrophe by directly addressing Egypt as if it were a person, intensifying the sense of direct divine confrontation and judgment against the nation itself. Furthermore, the verse functions as a profound Historical Allusion, drawing upon the universally known and foundational narrative of the Exodus plagues, which would have resonated deeply with the Israelite audience, recalling a pivotal act of divine deliverance and judgment that shaped their national identity and theological understanding.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates God's active and decisive involvement in human history, demonstrating His absolute sovereignty over all creation, nations, and their rulers. The "tokens and wonders" in Egypt were not merely displays of raw power but purposeful acts of divine judgment against idolatry, oppression, and human rebellion, revealing Yahweh as the one true God who hears the cries of the afflicted and acts decisively for their deliverance. This historical precedent establishes a theological framework for understanding God's character as both just and merciful—a God who intervenes to uphold righteousness, punish evil, and faithfully fulfill His covenant promises. The events in Egypt foreshadow God's ongoing work of liberation and judgment throughout history, assuring believers that no earthly power, no matter how formidable, can ultimately thwart His will or oppress His people indefinitely.
REFLECTION AND APPLICATION
Psalm 135:9 serves as a profound anchor for faith, reminding us that the God we worship is not a distant, passive deity but an active, sovereign Lord who intimately intervenes in the affairs of humanity. Just as He decisively acted against the might of Egypt to deliver His people from physical bondage, He remains infinitely capable of delivering us from the various forms of oppression, injustice, and spiritual bondage we face today. This verse calls us to trust implicitly in His omnipotent power, to remember His past faithfulness as a guarantee of His future action, and to recognize that no earthly authority, no societal challenge, and no personal struggle can ultimately stand against His ultimate purposes. It encourages us to pray boldly for justice, to stand firm in the face of adversity, and to live with unwavering confidence in the God who continues to "send tokens and wonders" to accomplish His will in every generation, revealing His glory and delivering His people.
Questions for Reflection
FAQ
What is the significance of "tokens and wonders" in this verse?
Answer: The terms "tokens" (ʼôwth) and "wonders" (môwphêth) are crucial for understanding the nature and purpose of God's actions in Egypt. "Tokens" refers to signs or proofs, indicating that the plagues were not random disasters but divinely orchestrated demonstrations meant to reveal God's power, identity, and ultimate authority. They served as undeniable evidence of Yahweh's presence and specific purpose in liberating Israel. "Wonders" emphasizes the miraculous, supernatural, and awe-inspiring nature of these events, highlighting their extraordinary character beyond human explanation or natural occurrence. Together, they describe the plagues as both revelatory and supernatural, designed to unequivocally demonstrate God's absolute supremacy over all Egyptian gods and the perceived divine authority of Pharaoh, ultimately leading to the liberation of Israel and the establishment of God's covenant people, as comprehensively detailed in Exodus 7-12.
CHRIST-CENTERED FULFILLMENT
Psalm 135:9, with its vivid depiction of God's decisive judgment and miraculous deliverance in Egypt, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "tokens and wonders" sent against Pharaoh and his kingdom foreshadow the greater spiritual victory achieved by Christ over the powers of sin, death, and the devil. Just as God liberated Israel from physical bondage to an earthly oppressor, Christ, through His sacrificial death on the cross and triumphant resurrection, delivers humanity from spiritual slavery to sin and the dominion of darkness (see Romans 6:6-7). He is the ultimate Lamb of God, whose shed blood secures the true Passover deliverance, not from an earthly Pharaoh, but from the spiritual oppressor and the penalty of sin (compare John 1:29 with 1 Corinthians 5:7). Furthermore, Christ's myriad miracles and signs during His earthly ministry—healing the sick, casting out demons, calming storms, raising the dead—were themselves "tokens and wonders" demonstrating His divine authority, His identity as God incarnate, and the inauguration of the kingdom of God (e.g., John 2:11). Ultimately, His triumph over death and His future return to judge the living and the dead represent the final, decisive "tokens and wonders" that will establish God's eternal reign, far surpassing the historical events in Egypt and bringing about the complete and everlasting liberation of His people (see Revelation 19:11-16).