Psalm 135 (134):14Meaning & Commentary from the Church Fathers

One can interpret the passage as addressing the people of Israel in two ways: either as a whole, indicating that God will bring judgment against them but subsequently forgive them, or by distinguishing between the two, with "will have mercy" referring to the people and "judge" addressing their adversaries. Here, the concept of "will have mercy" signifies that those He forgives are His own, while those He judges face consequences. The prophet, unable to cite specific actions, invokes the names of individuals and servants of the Lord as justification. By stating "will have mercy," he emphasizes that reconciliation is anchored in God's compassion rather than human worthiness. Forgiveness necessitates humility, as it is not about deserving but about the disposition of God’s heart.

It should bring us great joy, and we should celebrate, as this Psalm encourages us. For it states, "Praise the name of the Lord" (Psalm 134:1). Herein lies the rationale for honoring the Lord’s name. Serve Him, you who are dedicated to His will. What is more deserving of praise? What else could be more gratitude-inducing? If He enlightens His devoted servants—those who spread His Word, leaders of His Church, worshippers of His name, and followers of His commands—so that they may find joy in their lives and avoid being led into despair by flattery or public scorn, how much more worthy He is, the Unchangeable One, who imparts all wisdom, showing that glory is not diminished by the presence of reproach. As servants, your act of glorifying your Lord is always fitting. Even if you were only ever servants, it is right to extol His name; how much more, then, should you exalt Him so that you might enjoy the status of sons in the future?

Therefore, you who dwell in the house of the Lord and stand in the courts of our God, praise the Lord (Psalm 133:2). Be grateful; once you were outside, now you are welcomed inside. Since you are here in His presence, is it not a small matter to acknowledge Him who uplifted you from despair and placed you within His sanctuary to know Him and sing His praises? Is it a slight blessing that we are in the house of the Lord? If anyone reflects on this and remains ungrateful, he does a grave injustice to himself when compared to the love of his Lord who has done such magnificent deeds for him. Lacking the means to repay such gracious gifts from God, what is left but to express gratitude? The very act of giving thanks involves receiving from the cup of the Lord and calling upon His name. What can the servant offer in return for all that he has received?

What justification can be presented for praising Him? For the Lord is good (Psalm 134:3). In a single thought, the praise of our God is encapsulated here. The Lord is good; yet, His goodness surpasses even the finest of His creations. For God declared all things to be "very good" (Genesis 1:31); not merely good, but profoundly good. He fashioned the heavens, the earth, and all creation therein, making all that exists not simply good, but exceedingly good. If He deemed all creation good, how incredible must the Creator be…?

To what extent can we even articulate His goodness? Who can fully grasp or appreciate the depth of the Lord's goodness? Yet, let us turn our gaze inward and recognize Him within ourselves, praising the Creator through His creations, for we are unworthy to behold His essence directly. In hope that one day, once we have purified our hearts by faith, we may delight in the Truth; and now, since He is invisible to our eyes, let us behold His works, so we may not exist without offering Him praise. As I said, Praise the Lord, for He is good; sing praises to His name, for He is delightful… He is the Mediator and thus is indeed sweet. What could be sweeter than the food of angels? How could God not be sweet if man has partaken of angelic nourishment? For men and angels feast upon the same celestial fare. This is the truth, this is wisdom, this is the goodness of God, which we cannot relish as the angels do… In order that humanity might partake of angelic food, the Creator of angels manifested as man. If you taste, sing joyous praises; if you savor how sweet the Lord is, give Him glory; if what you sample is pleasing, commend it; who is so ungrateful that he does not acknowledge the one who prepares his meal when he finds delight in the taste? If we express no gratitude in such moments, how can we remain silent regarding Him who has bestowed upon us everything?

For the Lord has chosen Jacob as His inheritance, Israel as His treasured possession (Psalm 134:4). Therefore, let Jacob not elevate himself, nor take pride in his own merit. He was known beforehand, predestined, chosen—not for his own righteousness, but by the grace of God who bestows life. This encompasses all the Gentiles; what did the wild olive tree do to merit grafting into the true olive, given its bitter fruit and lack of cultivation? It was the wilderness rather than the cultivated fields of the Lord, yet in His mercy He included the wild olive among His chosen. Yet the wild olive had not been grafted in prior to this moment.

…For he states, "I know that the Lord is great, and our God is above all gods" (Psalm 134:5). If we were to ask him to elaborate on His greatness, wouldn’t he respond that what he perceives cannot truly be articulated? So let him reflect upon His works and testify. He should hold within him the majesty of God that he has witnessed and entrusted to our faith, recounting some of the deeds the Lord has performed, so that to us who cannot behold His greatness as he has, His works may become sweet and comprehensible.

All that the Lord willed, He created in heaven and upon the earth, in the sea and all its depths (Psalm 133:6). Who can grasp these wonders? Who can enumerate the works performed by the Lord in heaven and earth, the sea and in the depths? If the totality of His creation eludes our understanding, we must still believe and trust utterly in His sovereign authority, for all that is in heaven, all on the earth, and all within the sea and abyss was wrought by the Lord.

The clouds rise from the ends of the earth (Psalm 134:7). We see these divine acts in creation. The clouds ascend from all corners of the earth, and the rain falls; but we do not trace their origin. Hence, the prophet states: from the ends of the earth, whether from below or the farthest reaches, He raises clouds solely from the earth. He transforms lightning into rain. For lightning without rain would only provoke fear without yielding benefit. He turns that fearsome flash into nurturing rain. When light strikes, you shudder; when rain falls, you rejoice. He who frightens you is the same who brings forth your joy. He summons the winds from His treasuries; their origins remain concealed to you. You feel the wind, yet you do not comprehend why it blows or from which wisdom it is drawn (John 3:8). Nevertheless, you owe Him your faith for that wind would not blow had He not commanded its creator to act.

Thus we witness these works; let us praise, marvel at, and bless God. Consider His actions among His people. Who struck down the firstborn of Egypt (Psalm 134:8)? Here we recount divine deeds meant for admiration rather than terror. Listen and recognize that even in anger, He does as He wishes, striking man and beast alike, sending signs and wonders upon Egypt (Psalm 134:9). You know, and have read how the Lord utilized Moses in Egypt to conquer the proud Egyptians, including Pharaoh and all his servants. Yet what did He do after leading His people from that land? He smote many nations (Psalm 134:10) and claimed the land He desired for His servants. He defeated kings like Sihon, king of the Amorites, and Og, king of Bashan, and took possession of all the kingdoms of Canaan (Psalm 134:11). Such events are recorded plainly in the Psalm, yet also in other books of the Lord, where His mighty hand is evident. When you observe the fate of the wicked, take heed and guard yourself against their fate… And when a righteous person sees the suffering of a wicked person, let him cleanse himself of all wrongdoing to avoid facing similar punishment. Then you will grasp such lessons fully. What did God accomplish then? He expelled the wicked, granting their land as an inheritance to Israel, His servant (Psalm 133:12).

Next comes a resounding cry of His praise. "Thy name, O Lord, is forever and ever" (Psalm 134:13) in light of all that Thou hast performed. For what do I regard in Your creation? I perceive the heavens that You have formed, and this earthly realm where we inhabit, noting the gifts of clouds, winds, and rain that You bestow. I honor Your people; You have liberated them from bondage and manifested signs and wonders against their foes. You have judged those who caused them distress, cast out the wicked from their lands, slain their kings, and allocated their territories to Your people. I witnessed all of this and, overflowing with joy, declared, "Lord, Thy name is forever and ever."

All these acts God completed physically when our ancestors departed from Egypt, and now in spirit. His hand continues to work until the end. Therefore do not assume that these mighty deeds of God concluded in the past. "Thy name, O Lord," he proclaims, "is forever." In essence, Thy mercy is unwavering; Thy hand continually accomplishes the acts that Thou hast previously declared in imagery. Yet these accounts serve as lessons for us, for this is the end of the ages (1 Corinthians 10:11)—one generation following another; the generation through which we are made faithful and renewed through baptism; the generation through which we are resurrected and dwell with angels eternally. "Thy remembrance, O Lord, transcends this generation and any subsequent one; He will not forget to summon us, nor will He forget to crown us."

The Lord has judged His people, and He will be known among His servants (Psalm 133:14). The judgment has already commenced; with the ultimate judgment to assess the people of the Jews, what is under scrutiny? The righteous are gathered, while the unrighteous are abandoned. Should I assert that judgment is already at hand, listen to how the Lord expresses, "I have come into judgment in this world so that those who cannot see might see, and those who can see may be rendered blind" (John 9:39). The proud are struck blind, while the humble gain understanding. Thus, He condemned His people. Isaiah proclaimed judgment: "Come now, O house of Jacob, let us walk in the light of the Lord" (Isaiah 2:5). Though this notion may appear minor, consider the implications! For He has renounced His people, the house of Israel. The house of Jacob signifies the house of Israel, for Jacob and Israel are one. Therefore, God has judged His people, distinguishing between the wicked and the righteous; indeed, He shall be acknowledged among His servants—by the Gentiles. How numerous are those who come to faith! How many emerge from neglected landscapes and barren regions? They arrive in unknown quantities, their faith is awakened. We inquire, "What brings you here?" Their response is, "To witness the glory of God." Trust me, brethren, this declaration from the rural populace surprises and delights us. They journey from unknown places, ignited by an unfamiliar call. How do they respond to such a call? I know through whom they come, for His words affirm, "No one comes to Me unless drawn by the Father" (John 6:44). They arrive unexpectedly from groves, wilderness, and the farthest heights, entering the Church; many of them—indeed, almost all—speak the language, revealing the truth that God instills within them. The prophecy is fulfilled that states, "And all shall be taught of God" (Isaiah 54:13). We question them, "What do you seek?" Their reply: "To behold the glory of God" (John 6:45). For all have sinned and fall short of the glory of God (Romans 3:23). They believe, they are sanctified, they desire to have clergy appointed for them. Has not this been fulfilled? Will He not be acknowledged among His servants?

For you will not disdain when you observe the hardships that befall us, nor will you impose the penalties our transgressions warrant; rather, you will demonstrate your compassion and forgiveness. In doing so, the Prophet highlights the might of the Living God, while mocking the frailty of the so-called deities who are, in fact, non-existent. By referring to them as gods, he reveals that they possess neither true existence nor the name itself.

The Lord is set to bring judgment upon His people and advocate on behalf of His servants. God will render justice for His people, defending them against their adversaries who have harmed them, and He will show mercy to those who humble themselves and approach Him with sincere prayers. Furthermore, as Chrysostom suggests, God's judgment is evident when His people stray, for He righteously corrects them; yet upon their repentance, He is quick to show compassion and provide aid. Theodoret expresses it well: You, O Lord, will not forsake us as we struggle against our foes, nor impose penalties for our transgressions, but rather will exhibit kindness and mercy. It is important to recognize that David echoed the words of Moses in his song: For the Lord judges His people, and will be mindful of His servants (Deuteronomy 32:36).

In this passage, the flow of words is momentarily disrupted by expressions of praise, a pattern commonly found among the Prophets. As they discuss the marvels of the Lord, their spirits are ignited, and they cannot help but end their thoughts by exalting and giving thanks to God for His indescribable blessings. The Apostle Paul exhibits this practice throughout his writings, particularly in the introductions of his letters (Galatians 1:3; Romans 9:4; 1 Timothy 1:17). Similarly, the Prophet, after illustrating the remarkable Providence of the church, the defeat suffered in Egypt, the abundant kindness shown to the Israelites throughout their journey in the wilderness, and the glorious triumphs over numerous adversaries, is filled with awe at the immeasurable compassion of God.

This composite psalm draws upon various references (for comparison see v. 7 with Jer. 10:13, 51:16, v. 14 with Deut. 32:36, and vv. 15-20 with Ps. 113ff.) and is situated in the period following the Tribulation. If v. 14 is interpreted in light of modern oppression faced by the Israelites, it may refer to the period of the Samaritan assaults on Israel. The psalm urges the Israelites, identified as the servants of the Lord (v. 1), along with the priests and Levites (who are present in the temple as indicated in vv. 19 and 20), and all the people (assembled in the courts), to exalt God. His goodness and mercy are proclaimed (v. 3), evident through the election of Israel (v. 4); He stands as supreme over all deities (v. 4); He is the Almighty, the Creator of the universe, Lord of nature (vv.

In this psalm, the prophet summons all people to offer solemn praise to God due to His profound blessings bestowed upon the nation of Israel. He has led them out of the shadows of idolatry into the radiant truth of His light, illuminating the hearts of the faithful to deepen their understanding of His divine glory through Jesus Christ (2 Cor. 4:6). This essence is captured in the term "hallelujah." In Hebrew, 'praise' translates to hallelujah, and Jah refers to the name of the Lord. Acknowledging that God's essence is beyond human sight, the prophet instructs that we praise the name of God. Christ the Lord serves as the Rabbi—those who place their genuine trust in Him, bear His name, and follow His commandments.

The prophet distinctly distinguishes between the faithful and those who are enslaved. Judgment is reserved solely for humanity, while the enslaved will be dismayed. It is evident that the prophet refers to the faithful as the enslaved, yet he does not imply that the righteous will advocate on their own behalf before the Lord. Certainly, the one who advocates for the righteous possesses a higher status and greater confidence before God than they do. Who could this be? The prophet is alluding to that Righteous One who requires no defense for Himself, namely, the Son of God, our Savior Jesus Christ. This statement from the prophet aligns perfectly with the words of the Gospel: For these I pray, not for the world, but also for those who believe in their message for My sake. Thus, when the prophet speaks of the people, he is referring to the unbelievers, and when he mentions the enslaved, he signifies those who trust in the Lord Jesus Christ.