Psalm 135:4
For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.
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EXPOSITORY (ENGLISH BIBLE)
(4) Peculiar treasure.—A special covenant-name for Israel (Exodus 19:5; Deuteronomy 7:6, &c.), and of private property (1Chronicles 29:3; Ecclesiastes 2:8).

Psalm 135:4-5. For the Lord hath chosen Jacob, &c. — Here we have a third reason why the Israelites should praise the Lord, namely, “the circumstance of their having been selected from among the nations to be his church, to receive the law and the promises, to have his presence residing in the midst of them, and to be the guardians of the true faith and worship.” For I know that the Lord is great, &c. — Here he assigns a fourth reason for their praising God, “his superiority over the gods of the heathen, and, consequently, over those who worshipped them; from whence followed this comfortable inference, that he was able to protect and to defend his people against every enemy.” — Horne.

135:1-4 The subject-matter of praise, is the blessings of grace flowing from the everlasting love of God. The name of God as a covenant God and Father in Christ, blessing us with all spiritual blessings in him, is to be loved and praised. The Lord chose a people to himself, that they might be unto him for a name and a praise. If they do not praise him for this distinguishing favour, they are the most unworthy and ungrateful of all people.For the Lord hath chosen Jacob unto himself - The descendants of Jacob. He has selected them from among all the inhabitants of the earth to be his special people.

And Israel for his peculiar treasure - The word here rendered treasure, means that which is acquired; property; wealth. They were what God possessed, owned, or claimed among all the people of the earth as especially his own. He had chosen them; he had redeemed them; he had made them his own, and he regarded them with the interest with which anyone looks on his own property, the fruit of his own toil. See Exodus 19:5; Deuteronomy 7:6; Deuteronomy 32:9; 1 Kings 8:53.

4-7. God's choice of Israel is the first reason assigned for rendering praise; the next, His manifested greatness in creation and providence. No text from Poole on this verse.

For the Lord hath chosen Jacob unto himself,.... To be his own special people, and not another's; for his own service, and for his glory; and to be an habitation for himself, and to be for ever with him. This is not to be understood personally of Jacob, though a chosen vessel of mercy; nor of his natural posterity as such, though chosen as a nation to outward favours; for not all they, only some of them, were chosen to special grace and glory, a remnant according to the election of grace: but mystical and spiritual Jacob and Israel are meant, even the whole church and people of God, whether Jews or Gentiles; these God has chosen, of his own free grace and good will, to all the blessings of grace and glory, and that from all eternity; which choice will remain firm and immutable, in time and for ever; and therefore is worthy of praise and thanksgiving, now, and to all eternity;

and Israel for his peculiar treasure; by whom they are accounted as such; even as the peculiar treasure of kings, as silver, gold, jewels, and precious stones; as his inheritance, his portion, and peculiar people; see Exodus 19:5.

For the LORD hath {c} chosen Jacob unto himself, and Israel for his peculiar treasure.

(c) That is, has freely loved the posterity of Abraham.

EXEGETICAL (ORIGINAL LANGUAGES)
4. the Lord] Heb. Jah. The verse is based upon Deuteronomy 7:6; cp. Exodus 19:5.

Verse 4. - For the Lord hath chosen Jacob unto himself. This is the first reason why Israel should praise God. Israel is his people, his chosen people, selected by him out of all the nations of the earth to be his own, his inheritance (Deuteronomy 4:20; Deuteronomy 7:6; Deuteronomy 14:2, 21, etc.). And Israel for his peculiar treasure (see Exodus 19:5). Psalm 135:4The 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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