Psalms 135:21

Psa 135:21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. Praise ye the LORD.

Ver. 21. Blessed be the Lord out of Zion] Therehence he blesseth, Psa 134:3, and there he is to be blessed.

Which dwelleth at Jerusalem] That was the seat of his royal residence, per inhabitationis gratiam, saith Austin, by the presence of his grace; who, by his essence and power, is everywhere.

Enter, prmsenter, Deus hic et ubique potenter.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_135:21

Blessed be the Lord out of Zion.

Thankfulness

I. The psalmists expressions of thankfulness.

1. We are taught by the whole of this psalm that these expressions spring from a grateful memory. Everywhere around him he beholds some memorial of the Divine goodness, some landmark of the ancient inheritance of his fathers, some footprint of the Divine mercy and power, which has lingered on from generation to generation, through calms and storms, judgments and blessings. And surely we also can recall the past, with its evidences of Gods love and pity.

2. The expressions of thankfulness, observe, are specially appropriate to the Church in her present state of trial. It is out of Zion the voice of blessing is to go up to heaven. It is in our gatherings on the Sabbath that the heart is to give free scope to its grateful memories and feelings. The Church of God is still in the wilderness; but though in the wilderness, battling with wrong, and with the visible and invisible enemies of her path, still she is able to raise the anthem--Blessed be the Lord out of Zion, which dwelleth at Jerusalem.

II. The reasonableness of this thankfulness.

1. This might be urged from the Divine Presence of the Lord, which dwelleth at Jerusalem. It was the fact of this recognized Presence, this Shield, this Refuge, this Strength, which gave the deep, full impulse to the thankfulness of the Jewish heart; so should it act with us. There is no comfort so great and so lasting to a right-minded Christian man as the consciousness of the Almighty Presence.

2. The reasonableness of thanksgiving arises, too, not only from a sense of duty, and of manifold blessings bestowed from day to day, but also from the gracious truth that Gods dwelling is to be found on earth; that He has not deserted it, nor given it over to destruction. And the fact that this meaning is conveyed to us by the naming of Jerusalem is very certain. Thus we are not directed to look for the Divine Presence out of our own spheres of existence, far away beyond the limits of our comprehension, but to look for it at our very doors, even within our own hearts. Is not this a cause of thankfulness?

3. In the fact of Gods dwelling at Jerusalem we find another reason for thankfulness in the form of His dwelling, namely, the symbol of the Shekinah, the visible glory between the wings of the cherubim overshadowing the mercy-seat. Thus, in the presence of Christ, our God and Saviour, we have a protection, a shelter, and a security against danger. (W. D. Horwood.)

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Psa_136:1-26

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Ver. 21. The conclusion, Ps 135:21, alludes to the conclusion of the preceding Psalm. There, the Lord blesses thee out of Zion; here, let him be blessed out of Zion. The praise proceeds from the same place from which the blessing issues. For Zion is the place where the community dwells with God. E. W. Hengstenberg.

Ver. 21. Praise ye the LORD. When the song of praise is sung unto God, the work of his praise is not ended, but must be continued, renewed, and followed still: "Praise ye the LORD." David Dickson.

Ver. 21. Bless, Praise. We are not only to bless God, but to praise him: "All thy works shall praise thee, O LORD; and thy saints shall bless thee." Blessing relateth to his benefits, praise to his excellencies. We bless him for what he is to us, we praise him for what he is in himself. Now, whether we bless him, or praise him; it is still to increase our love to him, and delight in him; for God is not affected with the flattery of empty praises; yet this is an especial duty, which is of use to you, as all other duties are. It doth you good to consider him as an infinite and eternal Being, and of glorious and incomprehensible majesty. It is pleasant and profitable to us. Thomas Manton.

Ver. 21.

1. The double fact.

a) Blessing perpetually ascending from Zion to God.

b) God perpetually blessing his people by dwelling with them in Zion.

2. The double reason for praise, which is found in the double fact, and concerns every member of the church.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

21. (Psa 135:21) Blessed (be) Jehovah from Zion—inhabiting Jerusalem—Hallelujah! There is here an allusion to Psa 134:3. As Jehovah blesses out of Zion, so also he is blessed out of Zion, by the diffusion of his praise, as from a radiating centre. This is said to be the only place in which Jerusalem is put for Zion, as the earthly residence of God. But see above, on Psa 126:2, and compare Psa 125:1-2.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Verse 21. Blessed be the Lord out of Zion] Who has once more restored our temple and city, and now condescends to dwell with us in Jerusalem.

ANALYSIS OF THE HUNDRED AND THIRTY-FIFTH PSALM

In this Psalm the prophet invites the servants of God, and especially his ministers, to praise God, Ps 135:1-2, from arguments drawn,

I. From his goodness, particularly in choosing Israel, Ps 135:3-4.

II. From the greatness and power showed in his works, Ps 135:5-8.

III. From his justice showed to the enemies of Israel, Ps 135:1-13.

IV. From his loving-kindness extended and promised still to his servants, Ps 135:13-14.

V. Having derided the vanity of idols, Ps 135:15-19, he returns to his exhortation calling upon them to bless God, Ps 135:19-21.

I. He calls upon the ministers of religion especially to attend the recitation of Divine praises:-

1. "Praise ye the Lord," c.

2. "Ye that stand."

And now, repeating his words again, he produces his reason of inducement: -

1. Because the Lord is worthy of praise: "For he is good," &c. Not comparatively, but absolutely good.

2. "Sing praises unto his name," &c. Because it is no painful duty, but pleasant.

3. Praise him for his love to Israel for this you owe him gratitude: "For the Lord hath chosen Jacob," c. 2. "And Israel for his peculiar treasure."

II. The next argument he uses is drawn from his greatness.

1. From his empire and universal dominion in heaven and earth: "Whatsoever the Lord pleased," &c. Nothing is impossible to him: but he does all from his free will, not from any necessity.

2. "He doth all things," &c. In all places heaven, earth, seas, and hell.

And these last words the prophet amplifies, -

1. In the earth. Causing the vapours to ascend from the ends of the earth, from all parts, which are endued with several qualities.

2. In the air. "He maketh lightning for rain."

3. In the water. "For he bringeth the winds out of his treasuries." Nothing is more obscure than the generation of the winds.

III. The fourth argument the prophet uses to persuade men to praise God, is from the vengeance he executes on the enemies of his people.

1. Upon the Egyptians. "Who smote the firstborn of Egypt," &c.

2. "Who sent tokens and wonders," &c. "And he smote great nations," &c.

IV. To the commemoration of the justice God exercised upon their enemies, the prophet exhorts them to extol God.

1. "Thy name, O Lord," &c.

2. "And thy memorial," &c.

And the reason is drawn from his mercy.

1. "For the Lord will judge his people." Judge their cause, and deliver them.

2. "And he will repent himself," &c. If they repent, and turn to him.

The prophet, having proved that God is great in himself, now proves that he is above all gods, which are but vanity.

1. From their composition: "Silver and gold."

2. From their makers: "The work of men's hands."

3. From their impotency: "They have mouths," &c.

4. From the nature of their worshippers : "They that make them," &c.

Lastly, he invites all true worshippers of God to praise him, because they are lively images of the living God, from whom all their faculties have proceeded. To this he invites -

1. All Israel: "Bless the Lord, O house of Israel."

2. The priests: "Bless the Lord, O house of Aaron."

3. The Levites: "Bless the Lord, O house of Levi."

4. Lastly, all the laity: "Ye that fear the Lord bless the Lord."

To which he adds his own note, concluding -

1. "Blessed be the Lord out of Zion." Where he shows his presence by the ark.

2. "Which dwelleth at Jerusalem." Who, though in essence he is every where, yet more especially manifests his presence in his Church by his indwelling Spirit.

Therefore, let all the people bless the Lord for his great mercy: but let the citizens of Zion and Jerusalem never cease to praise him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) Out of Zion.—As in Psa_128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zion—that is the place where the reciprocal relation is best and chiefly realised. This localisation is made more emphatic by the addition of the name Jerusalem to Zion. (Comp. Psa_76:2; Psa_125:1-2.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. Blessed be Jehovah out of Zion] This final adoration corresponds to the prayer with which Psalms 134 concludes. From Zion, which is His earthly dwelling-place, Jehovah’s blessing goes forth upon His people: from Zion where they meet to worship, must ring out His people’s answer of adoring praise.

Praise ye the Lord] Hallelujah; omitted by the LXX.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Blessed be the Lord out of Zion; by the assemblies of his people in Zion or Jerusalem.

Which dwelleth at Jerusalem: this clause may be added either to distinguish the true God from the gods which were worshipped in other places and countries; or as a reason why they should bless God, because he had blessed and honoured that place with his gracious and glorious presence.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Same as Psa_134:3, which see.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Blessed be the Lord out of Zion. As God gives his people blessings "out of Zion", (Psa_134:3) so they praise and bless him most appropriately out of the same place. Which dwelleth at Jerusalem. (comp. Psa_76:2 Psa_48:1-3) Praise ye the Lord (see the comment on ver. 1).

God"s earthly dwelling-place.

As in Psa_128:5, Jehovah blesses the covenant people out of Zion, so here they bless him out of Zion that is the place where the reciprocal relation is best and chiefly realized. What ideas can be properly associated with God"s having a permanent abode on earth? We must be careful to distinguish between ideas that may be cherished, and ideas that must be dismissed as unworthy.

I GOD"S EARTHLY DWELLING-PLACE CENTRALIZES THE RELIGION AND THE NATION. "In Jerusalem is the place where men ought to worship." Under some circumstances it may be a good thing to have religion localized; but advancing development makes such localization a hindrance and an evil. "The time now is when neither on Gerizim nor at Jerusalem shall men worship the Father." The material help is only wanted until the spiritual has come. Then man himself is God"s dwelling-place.

II GOD"S EARTHLY DWELLING-PLACE DECLARES GOD"S RELATIVITY TO MAN. We often think of man as in God"s image; but there is an answering truth God is in man"s image. That God should want an earthly dwelling-place convinces men that he is one of themselves; seeing he wants what they want. So God"s temple dwelling-place was the foreshadowing of, and preparation for, his incarnation in his Son, and for the spiritual indwelling by the Holy Ghost.

III GOD"S EARTHLY DWELLING-PLACE CONVINCES OF THE IMMEDIACY OF HIS KNOWLEDGE. God absent in heaven is thought of as knowing by report. God actually and always present knows at once, is immediately interested, and can instantly act. Illustrate by the moral effect of the absence of an earthly king, and the moral effect of the sense of his presence.

IV GOD"S EARTHLY DWELLING-PLACE BECOMES A PERPETUAL CALL TO DUTY, AND INSPIRATION OF GOODNESS. The sense of service is quickened when that service may be called for at any hour; and the hope of winning the King"s approval renews holy endeavor. God"s dwelling with men is real, but unseen. No Jew would doubt that God was in his holy temple. But no Jew ever saw him. That unseen presence helped to the later conception of God dwelling unseen in the temple of man"s soul, apprehended as the Holy Ghost. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.