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Psalm 135 | King James Audio Bible
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Psalm 135 blends praise with remembrance, theological declaration with historical reflection. The psalm invites the community of faith to recognize and proclaim the greatness of God, to remember God’s acts in history, and to affirm their identity as God’s chosen people. The psalm serves as a bridge between past and present, human and divine, inviting its readers into a space where history, theology and worship intersect.
The Nature Of Praise
The psalm commences with a call to worship, ‘Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye servants of the Lord.’ This command to praise is directed towards the ‘servants of the Lord’, likely the Levites who served in the Temple. The repetition of the command underscores its importance. Praise, in this context, is not just an act of worship but a fundamental expression of faith and recognition of God’s sovereignty.
God’s Supremacy And Sovereignty
Central to Psalm 135 is the assertion of God’s supremacy over other gods. In verse 5, the psalmist declares, ‘For I know that the Lord is great, and that our Lord is above all gods.’ This reflects a monotheistic belief in the midst of a polytheistic world. It distinguishes the God of Israel from deities of surrounding nations, affirming God’s superiority and ultimate authority over all creation.
Historical Recollections And Divine Acts
The psalmist recounts the mighty acts of God in Israel’s history, particularly focusing on the Exodus and the conquest of Canaan. These verses serve as a reminder of God’s intervention and salvation. Phrases including ‘Who smote the firstborn of Egypt’ and ‘Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants’ recall the plagues and miracles that led to Israel’s liberation from slavery. Following this, the psalm references conquests under Moses and Joshua: ‘Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan.’ These accounts serve to remind Israel of their God-given heritage and God’s role as divine warrior and protector.
Contrast With Idols
The psalm sharply contrasts the living God of Israel with the idols of other nations, emphasizing their powerlessness and human origin. The description of idols in verses 15 to 18 as silver and gold, the work of human hands, who cannot speak, see, hear, or breathe, serves to debase these man-made objects and to reaffirm the power and vitality of the living God of Israel. The psalmist’s critique of idols underscores a central tenet of Israelite faith: worship of the living God who actively engages with His creation.
Inclusion Of All In Worship
The psalm calls upon various groups within the Israelite community to bless the Lord: the house of Israel, the house of Aaron, and the house of Levi. This inclusivity signifies that worship is not confined to a specific group but is the duty and privilege of all who belong to the community of faith. It recognizes the different roles within the worship life of Israel, from the general congregation to the priestly class.
Zion As The Center Of Worship
The mention of Zion in the concluding verse, ‘Blessed be the Lord out of Zion, which dwelleth at Jerusalem,’ situates the locus of worship in the holy city of Jerusalem, the dwelling place of God. This affirmation not only gives geographical and cultural context to the psalm but also theological significance. Zion is more than a physical location; it is the symbolic heart of Israel’s religious life, where God’s presence is manifest.
Enduring Nature Of God’s Name
The psalm affirms the enduring nature of God’s name and His memorial throughout all generations. This continuity speaks to the timelessness of God’s character and the ongoing relevance of His deeds. It assures the worshipper that the God who acted in history continues to be present and active in the lives of His people.
Psalm 135 | King James Audio Bible
Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye servants of the Lord.
Ye that stand in the house of the Lord, in the courts of the house of our God,
Praise the Lord; for the Lord is good: sing praises unto his name; for it is pleasant.
For the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.
For I know that the Lord is great, and that our Lord is above all gods.
Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasures.
Who smote the firstborn of Egypt, both of man and beast.
Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
Who smote great nations, and slew mighty kings;
Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
And gave their land for an heritage, an heritage unto Israel his people.
Thy name, O Lord, endureth for ever; and thy memorial, O Lord, throughout all generations.
For the Lord will judge his people, and he will repent himself concerning his servants.
The idols of the heathen are silver and gold, the work of men’s hands.
They have mouths, but they speak not; eyes have they, but they see not;
They have ears, but they hear not; neither is there any breath in their mouths.
They that make them are like unto them: so is every one that trusteth in them.
Bless the Lord, O house of Israel: bless the Lord, O house of Aaron:
Bless the Lord, O house of Levi: ye that fear the Lord, bless the Lord.
Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Praise ye the Lord.
Psalm 135 | King James Audio Bible
- Communal Worship: The opening verses of Psalm 135 invite the community to engage in worship, emphasizing the importance of collective praise and devotion to God.
- Divine Supremacy: The psalm asserts God’s supremacy over other gods, affirming the monotheistic belief central to Israelite faith and contrasting it with the polytheistic practices of surrounding cultures.
- Historical Acts Of God: Recounting pivotal events like the Exodus and the conquests of Canaan, the psalm highlights God’s intervention and power in Israel’s history, serving as reminders of God’s ongoing faithfulness and might.
- Critique Of Idolatry: A significant portion of the psalm is dedicated to contrasting the living God of Israel with lifeless idols, emphasizing the futility and impotence of man-made gods in comparison to the true and living God.
- Inclusivity In Worship: Calls to the house of Israel, Aaron, and Levi to bless the Lord reflect the inclusive nature of worship in the Israelite community, involving all segments from priests to laypersons.
- Theological Symbolism Of Zion: The final blessing from Zion underlines its significance not just as a physical location, but as a theological symbol of God’s presence, kingship, and the centre of worship.
- Continuity of God’s Presence: The enduring nature of God’s name and the ongoing legacy of His deeds underscore the continuous presence and relevance of God throughout generations.
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Sometimes, when I read my Bible, I pause in the reading and say to myself: ‘This bit’s real.’ It would be fair to say, I have issues with Mary, because, contrary to what we are taught to say, Mary isn’t my mother. Rather: Mum is. One bit of the Bible-text says this: And when his family heard it, they went out to seize him, for people were saying, “He is beside himself.” … And his mother and his brothers came; and standing outside they sent to him and called him. And a crowd was sitting about him; and they said to him, “Your mother and your brothers are outside, asking for you.” And he replied, “Who are my mother and my brothers?” And looking around on those who sat about him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother.” (Mark 3: 21; 31-35.) Here she comes. She is in considerable distress. I can imagine that. I can relate to that. To save her boy from whatever he’s got himself into this time. And you’re not telling me there isn’t something inside that. Her boy is beside himself. Radical. Radicalized. Radicalizing. A misunderstood word. /ˈradɪk(ə)l/ adjective & noun. 1 Forming the root, basis, or foundation; original, primary. 2a Inherent in the nature of a thing or person; fundamental. b Of action, change, an idea: going to the root or origin; far-reaching, thorough. c Advocating thorough or far-reaching change. d Characterized by departure from tradition; progressive; unorthodox. ‘He has a demon! And he is mad!’ – thus ‘the Jews’. (e.g. John 10: 20.) Come home! It’s all she wants. His family want him back now. But it is an exclusive cult: there is an inside and there is an outside; and on the outside, they are not meant to understand, lest they be converted. He has defined himself as different from anything she was. Only at the end does Jesus say to his Mum – and with savage, bitter irony: ‘Woman, behold your son.’ And then he dies. Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women and blessed is the fruit of thy womb Jesus. Holy Mary, Mother of God, pray for us sinners now and at the hour of our death. We ask that we might find Mary in our hearts as a Yes! place for Jesus. It is also recommended that we pray to Jesus that we may be further in oneness with Mary. It is self-emptying, such that we only exist insofar as we are responsive to God’s Word. * Last term, and put-out to pasture, the old Archbishop Emeritus came over to stay for a few days and did the odd class with us. He spoke of Yes! as the meaning of Mary’s virginity. And we were not very nice about him. One or two took umbrage. One or two got the hump. In a sense, his Grace, the Arch, basically wanted to move anyone he’d ever known from a high-place – a mountain – received theological ‘truth’ – to an imminent, human plane. Earthing the spiritual. Recalibrating metrics of life’s believability toward a spiritual sense of things. He might have asked the impermissible question: what happened? His Grace described it. God’s love as a cloud. This descended upon Mary – and subsumed her. Within the cloud, Mary capitulated utterly. She became only and purely a response to God’s love. As he spoke, the Arch cradled her. He carried her in his lap – in his hands. His Grace was a consecrated bishop. He was faith. He sat squat, a rounded man, hands cupped and ankles crossed, fingers interlocked, with parted thighs. Rumpled, washed, speckled. A lifetime’s skin… There could be no doubt His Grace spoke through long-term personal relationship with Mary. It was Julian went for him: ‘So are you saying Mary was a Virgin? Or are you not saying Mary was a Virgin?’ Nasty. No, it wasn’t pretty. Julian twisting his silver ring. For a moment, what Julian had said to the Arch simply failed to communicate. No, for a moment, that dumped on the air meant nothing. Then His Grace said: ‘There is a range of possible meanings we may understand in the question of Mary’s virginity. For example, there are understandings of the word virginity entailed in the action of giving birth.’ Julian said: ‘Duh! So had she had sex or hadn’t she?’ Trigger words. No, it wasn’t pretty. On that went for a little while. At length, Julian’s point seemed reluctantly conceded. Then the Arch told us a new story, an additionally human event, the more to baffle us. Controversially, he told us that Mary could not have been Joseph’s first wife, for this would not have been the way of things in the society of that time. His belief was that Joseph must have taken Mary into his household through pity. That would be normal, he said, for Joseph to bring a young, vulnerable girl, who is about to have a baby, within his protection, not meaning to enjoy with her marital relations, but through kindness. ‘And this story of the inn and stable,’ the Archbishop said, ‘it can’t have been like that really. Joseph has travelled with Mary to stay with his family, at home in Bethlehem, and they don’t want Mary in their house, for reasons which I am sure we can understand. It must have been there was considerable resistance to Mary. But Mary gives birth, and who can resist a baby? That’s what happened. It must have been. ‘I’m convinced that must have been how it happened really.’ Later that term, toward the beginning of Advent, we met boys who had been here before, in Valladolid, and now were in regular seminary. They had heard and recited verbatim all the Archbishop had said to them. Their spot-on impressions of each of the fathers were scathing. […]
In Christian tradition, the Millennium refers to a thousand-year period of peace and prosperity that is believed to follow the Second Coming of Jesus Christ. This belief is based on a passage from the book of Revelation in the New Testament: ‘And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years’ (Revelation 20:4) [ … ]
Jesus identifies himself explicitly as the ‘bread of life’, contrasting the manna given to the Israelites in the wilderness with the living bread Jesus offers. The manna, though miraculous, was temporary and ultimately failed to give eternal life, as those who ate it eventually died. In contrast, the bread that Jesus offers is his flesh, which is given for the life of the world [ … ]
