15 The images of the nations are silver and gold, the work of men's hands.
Their images are silver and gold, the work of men's hands. They have mouths, but no voice; they have eyes, but they see not; They have ears, but no hearing; they have noses, but no sense of smell; They have hands without feeling, and feet without power of walking; and no sound comes from their throat. Those who make them are like them; and so is everyone who puts his faith in them.
There you will be the servants of gods, made by men's hands, of wood and stone, having no power of seeing or hearing or taking food or smelling.
The workman makes an image, and the gold-worker puts gold plates over it, and makes silver bands for it. The wise workman makes selection of the mulberry-tree of the offering, a wood which will not become soft; so that the image may be fixed to it and not be moved.
Those who make a pictured image are all of them as nothing, and the things of their desire will be of no profit to them: and their servants see not, and have no knowledge; so they will be put to shame. Whoever makes a god, makes nothing but a metal image in which there is no profit. Truly, all those who make use of secret arts will be put to shame, and their words of power are only words of men: let them all come forward together; they will all be in fear and be put to shame. The iron-worker is heating the metal in the fire, giving it form with his hammers, and working on it with his strong arm: then for need of food his strength gives way, and for need of water he becomes feeble. The woodworker is measuring out the wood with his line, marking it out with his pencil: after smoothing it with his plane, and making circles on it with his instrument, he gives it the form and glory of a man, so that it may be placed in the house. He has cedars cut down for himself, he takes an oak and lets it get strong among the trees of the wood; he has an ash-tree planted, and the rain gives it growth. Then it will be used to make a fire, so that a man may get warm; he has the oven heated with it and makes bread: he makes a god with it, to which he gives worship: he makes a pictured image out of it, and goes down on his face before it. With part of it he makes a fire, and on the fire he gets meat cooked and takes a full meal: he makes himself warm, and says, Aha! I am warm, I have seen the fire: And the rest of it he makes into a god, even his pictured image: he goes down on his face before it, giving worship to it, and making prayer to it, saying, Be my saviour; for you are my god. They have no knowledge or wisdom; for he has put a veil over their eyes, so that they may not see; and on their hearts, so that they may not give attention. And no one takes note, no one has enough knowledge or wisdom to say, I have put part of it in the fire, and made bread on it; I have had a meal of the flesh cooked with it: and am I now to make the rest of it into a false god? am I to go down on my face before a bit of wood? As for him whose food is the dust of a dead fire, he has been turned from the way by a twisted mind, so that he is unable to keep himself safe by saying, What I have here in my hand is false.
As for those who take gold out of a bag, and put silver in the scales, they give payment to a gold-worker, to make it into a god; they go down on their faces and give it worship. They put him on their backs, and take him up, and put him in his fixed place, from which he may not be moved; if a man gives a cry for help to him, he is unable to give an answer, or get him out of his trouble.
For that which is feared by the people is foolish: it is the work of the hands of the workman; for a tree is cut down by him out of the woods with his axe. They make it beautiful with silver and gold; they make it strong with nails and hammers, so that it may not be moved. It is like a pillar in a garden of plants, and has no voice: it has to be lifted, for it has no power of walking. Have no fear of it; for it has no power of doing evil and it is not able to do any good. There is no one like you, O Lord; you are great and your name is great in power. Who would not have fear of you, O King of the nations? for it is your right: for among all the wise men of the nations, and in all their kingdoms, there is no one like you. But they are together like beasts and foolish: the teaching of false gods is wood. Silver hammered into plates is sent from Tarshish, and gold from Uphaz, the work of the expert workman and of the hands of the gold-worker; blue and purple is their clothing, all the work of expert men. But the Lord is the true God; he is the living God and an eternal king: when he is angry, the earth is shaking with fear, and the nations give way before his wrath. This is what you are to say to them: The gods who have not made the heavens and the earth will be cut off from the earth and from under the heavens.
What profit is the pictured image to its maker? and as for the metal image, the false teacher, why does its maker put his faith in it, making false gods without a voice? A curse on him who says to the wood, Awake! to the unbreathing stone, Up! let it be a teacher! See, it is plated with gold and silver, and there is no breath at all inside it.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 135
Commentary on Psalms 135 Keil & Delitzsch Commentary
Four-Voiced Hallelujah to the God of Israel, the God of Gods
Psalms 135 is here and there (vid., Tפsefפth Pesachim 117 a ) taken together with Psalms 134:1-3 as one Psalm. The combining of Ps 115 with Psalms 114:1-8 is a misapprehension caused by the inscriptionless character of Ps 115, whereas Ps 135 and Psalms 134:1-3 certainly stand in connection with one another. For the Hallelujah Psalms 135 is, as the mutual relation between the beginning and close of Psalms 134:1-3 shows, a Psalm-song expanded out of this shorter hymn, that is in part drawn from Ps 115.
It is a Psalm in the mosaic style. Even the Latin poet Lucilius transfers the figure of mosaic-work to style, when he says: quam lepide lexeis compostae ut tesserulae omnes ... In the case of Psalms 135 it is not the first time that we have met with this kind of style. We have already had a glimpse of it in Psalms 97:1-12 and Psalms 98:1-9. These Psalms were composed more especially of deutero-Isaianic passages, whereas Psalms 135 takes its tesserulae out of the Law, Prophets, and Psalms.
The beginning is taken from Psalms 134:1; Psalms 135:2 recalls Psalms 116:19 (cf. Psalms 92:14); and Psalms 135:4 is an echo of Deuteronomy 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psalms 134:1., His official servants in particular, but according to Psalms 135:2 , where the courts, in the plural, are allotted to them as their standing-place, and according to Psalms 135:19-20, those who fear Him as a body. The threefold Jahve at the beginning is then repeated in Jāh ( הללוּ־יהּ , cf. note 1 to PsPsalms 104:35), Jahve , and Jāh . The subject of כּי נעים is by no means Jahve (Hupfeld), whom they did not dare to call נעים in the Old Testament, but either the Name, according to Ps 54:8 (Luther, Hitzig), or, which is favoured by Psalms 147:1 (cf. Proverbs 22:18), the praising of His Name (Appolinaris: ἐπεὶ τόδε καλὸν ἀείδειν ): His Name to praise is a delightful employ, which is incumbent on Israel as the people of His choice and of His possession.
The praise itself now begins. כּי in Psalms 135:4 set forth the ground of the pleasant duty, and the כי that begins this strophe confirms that which warrants the summons out of the riches of the material existing for such a hymn of praise. Worthy is He to be praised, for Israel knows full well that He who hath chosen it is the God of gods. The beginning is taken from Psalms 115:3, and Psalms 135:7 from Jeremiah 10:13 (Psalms 51:16). Heaven, earth, and water are the three kingdoms of created things, as in Exodus 20:4. נשׂיא signifies that which is lifted up, ascended; here, as in Jeremiah, a cloud. The meaning of בּרקים למּטר עשׂה is not: He makes lightnings into rain, i.e., resolves them as it were into rain, which is unnatural; but either according to Zechariah 10:1 : He produces lightnings in behalf of rain, in order that the rain may pour down in consequence of the thunder and lightning, or poetically: He makes lightnings for the rain, so that the rain is announced (Apollinaris) and accompanied by them. Instead of מוצא (cf. Psalms 78:16; Psalms 105:43), which does not admit of the retreating of the tone, the expression is מוצא , the ground-form of the part. Hiph . for plurals like מחצרים , מחלמים , מעזרים , perhaps not without being influenced by the ויּוצא in Jeremiah, for it is not מוצא from מצא that signifies “producing,” but מוציא = מפיק . The metaphor of the treasuries is like Job 38:22. What is intended is the fulness of divine power, in which lie the grounds of the origin and the impulses of all things in nature.
Worthy is He to be praised, for He is the Redeemer out of Egypt. בּתוככי as in Psalms 116:19, cf. Psalms 105:27.
Worthy is He to be praised, for He is the Conqueror of the Land of Promise. in connection with Psalms 135:10 one is reminded of Deuteronomy 4:38; Deuteronomy 7:1; Deuteronomy 9:1; Deuteronomy 11:23; Joshua 23:9. גּוים רבּים are here not many, but great peoples (cf. גּדלים in Psalms 136:17), since the parallel word עצוּמים is by no means intended of a powerful number, but of powerful might (cf. Isaiah 53:12). As to the rest also, the poet follows the Book of Deuteronomy: viz., לכל ממלכות as in Deuteronomy 3:21, and נתן נחלה as in Deuteronomy 4:38 and other passages. It is all Deuteronomic with the exception of the שׁ , and the ל e in Psalms 135:11 as the nota accus . (as in Psalms 136:19., cf. Psalms 69:6; Psalms 116:16; Psalms 129:3); the construction of הרג is just as Aramaizing in Job 5:2; 2 Samuel 3:30 (where 2 Samuel 3:30-31, like 2 Samuel 3:36-37, are a later explanatory addition). The הרג alternating with הכּה is, next to the two kings, also referred to the kingdoms of Canaan, viz., their inhabitants. Og was also an Amoritish king, Deuteronomy 3:8.
This God who rules so praiseworthily in the universe and in the history of Israel is the same yesterday, and to-day, and for ever. Just as Psalms 135:13 (cf. Psalms 102:13) is taken from Exodus 3:15, so Psalms 135:14 is taken from Deuteronomy 32:36, cf. Psalms 90:13, and vid., on Hebrews 10:30-31.
For the good of His proved church He ever proves Himself to be the Living God, whereas idols and idol-worshippers are vain - throughout following Psalms 115:4-8, but with some abridgments. Here only the אף used as a particle recalls what is said there of the organ of smell ( אף ) of the idols that smells not, just as the רוּח which is here (as in Jeremiah 10:14) denied to the idols recalls the הריח denied to them there. It is to be rendered: also there is not a being of breath, i.e., there is no breath at all, not a trace thereof, in their mouth. It is different in 1 Samuel 21:9, where אין ישׁ (not אין ) is meant to be equivalent to the Aramaic אין אית , num ( an ) est ; אין is North-Palestinian, and equivalent to the interrogatory אם (after which the Targum renders אלּוּ אית ).
A call to the praise of Jahve, who is exalted above the gods of the nations, addressed to Israel as a whole, rounds off the Psalm by recurring to its beginning. The threefold call in Psalms 115:9-11; Psalms 118:2-4, is rendered fourfold here by the introduction of the house of the Levites, and the wishing of a blessing in Psalms 134:3 is turned into an ascription of praise. Zion, whence Jahve's self-attestation, so rich in power and loving-kindness, is spread abroad, is also to be the place whence His glorious attestation by the mouth of men is spread abroad. History has realized this.