Psalm 135:8
Who smote the firstborn of Egypt, both of man and beast.
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(8) Egypt.—This abrupt change from the miracles of nature to the marvels of history is apparently copied from the next psalm, where see Note, Psalm 135:10.

Psalm 135:8. Who smote the firstborn of Egypt — From the general works of nature he comes to God’s special works of providence toward his people. “Egypt was the theatre of the grand contest between the God of Israel and the gods of the heathen. The superiority of the former over the latter was shown in every possible way, by the miracles of Moses, which demonstrated all the powers of nature, to be under the dominion of Jehovah, and to act at his command, so that, instead of being able to protect, they were made to torment and destroy their deluded votaries.”135:5-14 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: thus his name endures for ever. He will return in ways of mercy to them, and will delight to do them good.Who smote the firstborn of Egypt - As the last and the greatest of the plagues brought upon the Egyptians; the chief and crowning judgment under which they were made willing that the children of Israel should go, and which was in fact the judgment which secured their freedom. This is selected here evidently for this reason, instead of recounting all the plagues which were brought upon the Egyptians.

Both of man and beast - Exodus 11:5. Margin, as in Hebrew, From man unto beast. That is, including both; smiting both.

8, 9. The last plague [Ex 12:29] is cited to illustrate His "tokens and wonders." From the general works of nature, he comes to God’s special works of providence towards his people. Who smote the firstborn of Egypt, both of man and beast. Which was the last of the plagues inflicted on the Egyptians; and is particularly mentioned, because, by means of it, they were made willing to let the children of Israel go out of their land: and so this includes the deliverance of the Israelites, God's firstborn, when he slew the firstborn of Egypt; and who were typical of the firstborn, whose names are written in heaven; and the deliverance of them, through the blood of the passover, was an emblem of the deliverance of those by the blood of Christ; see Exodus 12:22. Who smote the firstborn of Egypt, both of man and beast.
8–12. Jehovah’s sovereignty exhibited in the deliverance of His people from Egypt and their establishment in the land of Canaan.Verse 8. - Who smote the firstborn of Egypt, both of man and beast (comp. Exodus 12:29). The most stupendous of the plagues of Egypt is given the first place in the account of God's wonderful dealings with men, and especially with his people. It gave them the deliverance out of Egypt, which made them a people (Exodus 12:31-33). The beginning is taken from Psalm 134:1; Psalm 135:2 recalls Psalm 116:19 (cf. Psalm 92:14); and Psalm 135:4 is an echo of Deuteronomy 7:6. The servants of Jahve to whom the summons is addressed, are not, as in Psalm 134:1., His official servants in particular, but according to Psalm 135:2, where the courts, in the plural, are allotted to them as their standing-place, and according to Psalm 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 PsPsa 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 Psalm 54:8 (Luther, Hitzig), or, which is favoured by Psalm 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.
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