Psalms 135:4 · Bible study
Psalms 135:4 Commentary: Chosen as God's Treasure
Hebrew · 10 what the commentators say
Meaning in one sentence
A study of God's sovereign choice of Israel as His treasured possession and how this shapes worship and identity.
Research Summary
- Meaning: God selected Israel as His treasured possession, a basis for worship and identity.
- Key words: ba.char (chosen), segullah (treasure/possession), Yah (short form of Yahweh).
- Main debate: Whether the election is unconditional or conditional upon covenant obedience (Ex 19:5).
- Theological theme: Divine election and covenant identity as grounds for praise.
- Best use: Teaching on God’s sovereign grace, the foundation of worship, and the privilege of being called His people.
Translation Comparison
BSB Berean Standard Bible 2020
For the LORD has chosen Jacob as His own, Israel as His treasured possession.
WEB World English Bible 2000
For Yah has chosen Jacob for himself, Israel for his own possession.
KJV King James Version 1769
For the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.
ASV American Standard Version 1901
For Jehovah hath chosen Jacob unto himself, And Israel for his own possession.
YLT Young's Literal Translation 1898
For Jacob hath Jah chosen for Himself, Israel for His peculiar treasure.
Darby Darby Bible 1890
For Jah hath chosen Jacob unto himself, Israel for his own possession.
Douay-Rheims Douay-Rheims Bible 1899
Who alone doth great wonders: for his mercy endureth for ever.
Translations in other languages (10 available)
Porque JAH ha escogido á Jacob para sí, á Israel por posesión suya.
Porque o SENHOR escolheu para si a Jacó, a Israel como propriedade sua;
Car l’ Éternel s’ est choisi Jacob,
Denn der HERR hat sich Jakob erwählt, Israel zu seinem Eigentum.
Want de HEERE heeft Zich Jakob verkoren, Israel tot Zijn eigendom.
Poiché l’Eterno ha scelto per sé Giacobbe, ha scelto Israele per suo speciale possesso.
Albowiem sobie Jakóba Pan obrał, i Izraela za własność swoję.
Того, Который один творит чудеса великие, ибо вовек милость Его;
耶和華 揀選 雅各 歸自己，揀選以色列 特作自己的子民。
For the Lord has taken Jacob for himself, and Israel for his property.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 135:4
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse provides the foundational reason for the praise commanded in the opening verses. God's choice of Israel as His 'peculiar treasure' (segullah) is presented as an act of free grace. Calvin notes that 'Jacob' stands by metonymy for his descendants, as the parallelism shows. Barnes explains that the word segullah refers to property acquired as a personal treasure; God regards Israel as His own possession, the fruit of His toil. Gill connects this to eternal election, calling Israel God's 'peculiar treasure' and linking it to Exodus 19:5. Keil and Delitzsch observe that the phrase echoes Deuteronomy 7:6. The consensus is clear: God's sovereign choice defines Israel's identity and motivates all worship.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God's choice of Israel as His treasured possession is clearly affirmed, and this choice serves as the foundation for the call to praise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine election | Christians agree that God sovereignly chose Israel as His special people, an act of grace. | Reformed traditions see this as unconditional election to salvation; others emphasize the conditional covenant language (Ex 19:5) and see it as a call to faithful obedience. |
| Identity of Jacob/Israel | The names refer primarily to the patriarch and his physical descendants at the time of the psalm. | Some Christian readings see typological fulfilment in the Church (spiritual Israel), while others maintain the primary reference to national Israel. |
| Purpose of election | Election is meant to evoke praise and a life of worship. | Some emphasize election for service and mission (to be a light to the nations); others focus on election for personal salvation and eternal glory. |
Historical & Cultural Context
Psalm 135 is a Hallel psalm, likely composed for temple worship and dating to the post-exilic period when Israel's identity as God's chosen people needed reaffirmation. The verse draws directly on the language of the Sinai covenant. The word segullah (treasured possession) appears in Exodus 19:5 and Deuteronomy 7:6, where God promises that if Israel obeys His voice, they will be His own possession among all peoples. The same term describes a king's private treasury, something valuable, guarded, and beloved.
The verse opens with a shortened form of God's name, Yah, which suggests intimacy and is common in psalms of praise (cf. Psalm 68:4). The names 'Jacob' and 'Israel' refer to the patriarch and, by extension, the entire nation. The choice of these names emphasizes continuity with God's promises to the ancestors.
Literarily, this verse is the hinge of the first section (verses 1-4). After a threefold call to praise, the psalmist gives the first reason: God's choice of Israel. The following verses then expand on God's greatness in nature and history, creation, the Exodus, the conquest. Thus the election of Israel is the foundation on which all other demonstrations of God’s power rest. This choice was not based on Israel’s merit (Deuteronomy 7:7) but solely on God’s love and purpose.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts.
Reception History
Jewish tradition has long read Psalm 135:4 as affirming Israel’s unique chosenness. The verse is echoed in liturgy, especially in contexts recalling God’s covenant faithfulness.
In Christian reception, the language of “peculiar treasure” was applied early on to the Church as the new covenant people (1 Peter 2:9). Fathers such as Origen and Augustine saw in this verse a prefiguration of God’s elect from all nations. During the Reformation, Calvin and others used the verse to stress God’s sovereign election, while Wesleyan commentators like Adam Clarke focused on the graciousness of the choice. The verse also appears in hymnody celebrating God’s special love for His redeemed.
Preaching This Verse
Three-point outline
- God chooses: The initiative belongs to the Lord. He selects Jacob, the younger and weaker, to be the bearer of His promise. This reflects grace, not human merit.
- God calls His people His treasure: The word segullah means a personal, valued possession. Israel is not just a servant but a treasure, cherished by the King.
- God’s choice demands praise: The verb ‘chosen’ grounds the imperatives of verses 1-3. Worship is the natural response to being God’s treasured people.
Five-point outline
- The subject: Yah, the covenant God who reveals Himself by name.
- The act: He has chosen, a completed action with lasting effect.
- The object: Jacob and Israel, not the man alone but the whole people.
- The result: His own possession, a status of intimacy and value.
- The application: Therefore praise Him (implied by the surrounding context).
Illustration hooks
- A family heirloom: A ring passed down through generations, treasured not for its market price but because it carries the family story. God values His people the same way.
- Adoption papers: A child chosen not because of any quality but out of love. The legal document confirms the new identity; the child is now part of the family and lives accordingly.
- An exclusive collection: A collector displays rare artifacts behind glass, protecting and showing them off. God displays His people as His prized possession to the world.
Questions your congregation is asking
- If God chose Israel, does that mean He rejected everyone else? How does this verse fit with the Great Commission?
- Does being “chosen” mean I am better than others? How do I hold onto this identity without pride?
- How does knowing I am God’s “treasured possession” change the way I face hardship or doubt?
Leading a Discussion
Psalm 135:4 reminds us that our standing before God is not earned but given. Israel’s election was God’s free choice, rooted in His love and sealed at Sinai. As you reflect together, consider how this foundational truth shapes both worship and everyday life.
Discussion questions
- What does the phrase “chosen Jacob for himself” tell you about God’s initiative in salvation? (vv.4)
- The word segullah is translated “peculiar treasure” or “own possession.” What images come to mind when you think of being God’s treasure?
- Read Exodus 19:5-6 alongside Psalm 135:4. How does the covenant condition (“if you obey”) relate to the statement of choice here?
- Why do you think the psalmist includes this verse among the reasons for praise? How does election motivate worship?
- If God chose Israel, what does that mean for non-Israelites? How does the New Testament expand this idea? (See Galatians 3:28-29; 1 Peter 2:9-10.)
- How does being “chosen” affect the way you view your identity at work, in your family, or in your community of faith?
- How can we hold the truth that God chose us without becoming proud or exclusive? What posture should we have toward others who do not yet know God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 19:5 | Now therefore, if you will indeed obey my voice and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; |
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Deuteronomy 7:6 | For you are a holy people to Yahweh your God. Yahweh your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth. |
| Deuteronomy 7:7 | Yahweh didn’t set his love on you nor choose you, because you were more in number than any people; for you were the fewest of all peoples; |
| Deuteronomy 10:15 | Only Yahweh had a delight in your fathers to love them, and he chose their offspring after them, even you above all peoples, as it is today. |
| Deuteronomy 32:9 | For Yahweh’s portion is his people. Jacob is the lot of his inheritance. |
| I Samuel 12:22 | For Yahweh will not forsake his people for his great name’s sake, because it has pleased Yahweh to make you a people for himself. |
| Psalms 33:12 | Blessed is the nation whose God is Yahweh, the people whom he has chosen for his own inheritance. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that this verse gives a third reason for praise: God chose Jacob as His special treasure, using the Hebrew word segullatho to show they are His personal possession. Now He has brought them home from captivity, completing their restoration to Himself.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the economic force of the word "treasure": Israel is God's acquired property, the wealth He personally chose, redeemed, and claimed as His own among all nations. The emphasis falls on ownership—God looks on Israel with the same interest a person has for the fruit of his own labor.
Calvin's Commentaries Reformed 1564
Calvin observes that the call to praise God here is not limited to the Levites but extends to the whole congregation. He finds the reasons given—God's goodness and his choice of Jacob—apply equally to all believers, not only to those who serve in the temple.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator emphasizes that the verse summons God’s servants to praise Him specifically because He chose Israel to be His own people. It notes the Hebrew divine name “Jah” and grounds the call in the covenant election passages Deuteronomy 7:6 and Exodus 19:5.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights that God's choice of Jacob was personal and deliberate—he selected Israel to be his own special treasure, not merely one nation among many. The emphasis falls on the word "himselfe": God set his affection on this people and made them his unique possession.
Gill's Exposition of the Bible Baptist 1748
Gill reads the verse as referring not to the literal patriarch Jacob or ethnic Israel, but to the whole spiritual church of God including both Jews and Gentiles. He stresses that this choice is purely by God's free grace, made from eternity, and remains fixed and unchangeable forever.
Jamieson-Fausset-Brown Commentary Protestant 1871
God's choice of Israel is the first reason assigned for rendering praise; the next, His manifested greatness in creation and providence.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the praise summoned here belongs to all who fear God, not only temple servants. They insist the phrase for it is pleasant cannot refer to God Himself, since Scripture never calls Him that. Instead it describes either the Name or the joyful work of praising His Name.
Lange's Commentary Reformed 1857
Lange treats this psalm as a deliberate mosaic of earlier Scripture, noting it is almost entirely assembled from passages taken from other psalms and allusions to the law and prophets. He sees it as a late composition that weaves together these borrowed pieces into a unified call to praise the Lord for his works in nature and history.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that praise should focus on God's character, not just his gifts. He calls the act of praising God a pleasure in itself, a foretaste of heaven that outweighs sinful pleasures. This duty belongs especially to those admitted to worship in God's house.