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Commentary on Psalms 115 verses 1–8
Sufficient care is here taken to answer both the pretensions of self and the reproaches of idolaters.
I. Boasting is here for ever excluded, Psa 115:1. Let no opinion of our own merits have any room either in our prayers or in our praises, but let both centre in God's glory. 1. Have we received any mercy, gone through any service, or gained any success? We must not assume the glory of it to ourselves, but ascribe it wholly to God. We must not imagine that we do any thing for God by our own strength, or deserve any thing from God by our own righteousness; but all the good we do is done by the power of his grace, and all the good we have is the gift of his mere mercy, and therefore he must have all the praise. Say not, The power of my hand has gotten me this wealth, Deu 8:17. Say not, For my righteousness the Lord has done these great and kind things for me, Deu 9:4. No; all our songs must be sung to this humble tune, Not unto us, O Lord! and again, Not unto us, but to thy name, let all the glory be given; for whatever good is wrought in us, or wrought for us, it is for his mercy and his truth's sake, because he will glorify his mercy and fulfil his promise. All our crowns must be cast at the feet of him that sits upon the throne, for that is the proper place for them. 2. Are we in pursuit of any mercy and wrestling with God for it? We must take our encouragement, in prayer, from God only, and have an eye to his glory more than to our own benefit in it. "Lord, do so and so for us, not that we may have the credit and comfort of it, but that thy mercy and truth may have the glory of it." This must be our highest and ultimate end in our prayers, and therefore it is made the first petition in the Lord's prayer, as that which guides all the rest, Hallowed be thy name; and, in order to that, Give us our daily bread, etc. This also must satisfy us, if our prayers be not answered in the letter of them. Whatever becomes of us, unto thy name give glory. See Joh 12:27, Joh 12:28.
II. The reproach of the heathen is here for ever silenced and justly retorted.
1.The psalmist complains of the reproach of the heathen (Psa 115:2): Wherefore should they say, Where is now their God? (1.) "Why do they say so? Do they not know that our God is every where by his providence, and always nigh to us by his promise and grace?" (2.) "Why does God permit them to say so? Nay, why is Israel brought so low that they have some colour for saying so? Lord, appear for our relief, that thou mayest vindicate thyself, and glorify thy own name."
2.He gives a direct answer to their question, Psa 115:3. "Do they ask where is our God? We can tell where he is." (1.) "In the upper world is the presence of his glory: Our God is in the heavens, where the gods of the heathen never were, in the heavens, and therefore out of sight; but, though his majesty be unapproachable, it does not therefore follow that his being is questionable." (2.) "In the lower world are the products of his power: He has done whatsoever he pleased, according to the counsel of his will; he has a sovereign dominion and a universal uncontrollable influence. Do you ask where he is? He is at the beginning and end of every thing, and not far from any of us."
3.He returns their question upon themselves. They asked, Where is the God of Israel? because he is not seen. He does in effect ask, What are the gods of the heathen? because they are seen. (1.) He shows that their gods, though they are not shapeless things, are senseless things. Idolaters, at first, worshipped the sun and moon (Job 31:26), which was bad enough, but not so bad as that which they were now come to (for evil men grow worse and worse), which was the worshipping of images, Psa 115:4. The matter of them was silver and gold, dug out of the earth (man found them poor and dirty in a mine, Herbert), proper things to make money of, but not to make gods of. The make of them was from the artificer; they are creatures of men's vain imaginations and the works of men's hands, and therefore can have no divinity in them. If man is the work of God's hands (as certainly he is, and it was his honour that he was made in the image of God) it is absurd to think that that can be God which is the work of men's hands, or that it can be any other than a dishonour to God to make him in the image of man. The argument is irrefragable: The workmen made it, therefore it is not God, Hos 8:6. These idols are represented here as the most ridiculous things, a mere jest, that would seem to be something, but were really nothing, fitter for a toy shop than a temple, for children to play with than for men to pray to. The painter, the carver, the statuary, did their part well enough; they made them with mouths and eyes, ears and noses, hands and feet, but they could put no life into them and therefore no sense. They had better have worshipped a dead carcase (for that had life in it once) than a dead image, which neither has life nor can have. They speak not, in answer to those that consult them; the crafty priest must speak for them. In Baal's image there was no voice, neither any that answered. They see not the prostrations of their worshippers before them, much less their burdens and wants. They hear not their prayers, though ever so loud; they smell not their incense, though ever so strong, ever so sweet; they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers; they cannot stretch forth their hands to the needy. They walk not, they cannot stir a step for the relief of those that apply to them. Nay, they do not so much as breathe through their throat; they have not the least sign of symptom of life, but are as dead, after the priest has pretended to consecrate them and call a deity into them, as they were before. (2.) He thence infers the sottishness of their worshippers (Psa 115:8): Those that make them images show their ingenuity, and doubtless are sensible men; but those that make them gods show their stupidity and folly, and are like unto them, as senseless blockish things; they see not the invisible things of the true and living God in the works of creation; they hear not the voice of the day and the night, which in every speech and language declare his glory, Psa 19:2, Psa 19:3. By worshipping these foolish puppets, they make themselves more and more foolish like them, and set themselves at a greater distance from every thing that is spiritual, sinking themselves deeper into the mire of sense; and withal they provoke God to give them up to a reprobate mind, a mind void of judgment, Rom 1:28. Those that trust in them act very absurdly and very unreasonably, are senseless, helpless, useless, like them; and they will find it so themselves, to their own confusion. We shall know where our God is, and so shall they, to their cost, when their gods are gone, Jer 10:3-11; Isa 44:9, etc.
"Not unto us, O Lord, not unto us, but unto Your Name give the praise" [Psalm 115:1]. For that grace of the water that gushed from the rock ("now that rock was Christ" [1 Corinthians 10:4]), was not given on the score of works that had gone before, but of His mercy "that justifies the ungodly." [Romans 4:5] For "Christ died for sinners," that men might not seek any glory of their own, but in the Lord's Name.
When Jesus was entrusting Peter with his sheep, he was entrusting him with us. When he was entrusting Peter with us, he was entrusting the church with his members. So, Lord, entrust your church to your church, let your church entrust itself to you. After all, we say, “Not to us, Lord, not to us, but to your name give the glory.” I mean, what are we without you? Only Peter when he denied you three times. To show up Peter to himself, that is to show up Peter to Peter, the Lord turned his face away from him for a while—and Peter denied him. He turned his face toward him when he looked around—and he wept. Peter washed away his fault with his tears; he poured water from his eyes and baptized his conscience.
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SUMMARY
Psalms 115:1 serves as a profound and emphatic declaration of divine sovereignty, asserting that all glory and honor belong exclusively to the LORD, not to humanity. This foundational verse champions humility and redirects all praise to God's inherent character, specifically highlighting His steadfast mercy and unwavering truth as the bedrock upon which His worthiness of all adoration rests. It sets a crucial theological precedent for the entire psalm, contrasting the living, active God with the utter impotence of human-made idols.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 115:1 employs several potent literary devices to convey its profound message. The most prominent is Repetition, specifically in the phrase "Not unto us, O LORD, not unto us." This immediate and forceful reiteration serves to emphasize and underscore the absolute nature of the psalmist's declaration, ensuring that no ambiguity remains regarding the sole recipient of glory. It creates a rhythmic, almost liturgical, cadence that reinforces the theme of humility. Another device at play is Apostrophe, where the psalmist directly addresses the LORD ("O LORD"), creating an intimate and reverent tone, inviting the divine presence into the declaration. Furthermore, there is an implied Contrast within the psalm's broader context, where the living, active God, worthy of glory for His mercy and truth, stands in stark opposition to the lifeless, impotent idols described later in the chapter. Finally, the pairing of "mercy" and "truth" exemplifies Parallelism, specifically a form of complementary parallelism, where two closely related divine attributes are presented together to provide a comprehensive and robust foundation for God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 115:1 encapsulates a foundational truth of biblical theology: God alone is worthy of ultimate glory and praise. This principle challenges the pervasive human tendency towards self-exaltation, pride, and idolatry, whether it be the worship of physical images or the more subtle idolatry of human achievement, intellect, or power. The psalmist's insistence on God's exclusive right to glory, rooted in His steadfast mercy and truth, establishes the proper posture of humanity before its Creator—one of humility, gratitude, and absolute dependence. This verse reminds us that true worship is not about what we gain or achieve, but about acknowledging God for who He is and for His unchanging character. It shifts the focus from human performance to divine grace, ensuring that all praise redounds to the Giver of all good things.
REFLECTION AND APPLICATION
Psalms 115:1 serves as a timeless corrective to our innate human inclination to seek glory for ourselves or to attribute success to our own merits. In a world that often celebrates self-made individuals and personal achievements, this verse powerfully redirects our gaze to the ultimate source of all blessing, wisdom, and power: God Himself. It calls believers to cultivate a profound sense of humility, recognizing that our very existence, our gifts, our successes, and every good thing we possess are not earned but are gracious provisions from a merciful and truthful God. Therefore, our lives should be lived as an ongoing act of worship, intentionally directing all praise and honor back to Him. This means consciously resisting the urge to take credit, to boast in our own abilities, or to allow our accomplishments to overshadow God's sovereign hand. Instead, we are called to live soli Deo gloria—to God alone be the glory—allowing His character of mercy and truth to be the foundation of our trust, the inspiration for our actions, and the ultimate aim of our lives.
Questions for Reflection
FAQ
Why is the phrase "Not unto us, O LORD, not unto us" repeated?
Answer: The repetition of "Not unto us, O LORD, not unto us" is a powerful rhetorical device known as anaphora, used to emphasize and intensify the message. It serves to unequivocally deny any human claim to glory, honor, or credit. This double negation ensures that the focus is entirely shifted away from humanity and firmly placed on God alone. It is a strong declaration of humility and a rejection of any form of self-exaltation, making the subsequent call to "give glory" to God's name even more impactful and absolute. It also likely served a liturgical purpose, making the declaration memorable and deeply ingrained in the worship of the community.
How do "mercy" and "truth" relate to giving God glory?
Answer: God's mercy (ḥesed) and truth ('emet) are presented as the foundational attributes that make Him worthy of all glory. His mercy speaks of His steadfast, covenantal love, His compassion, and His unfailing goodness towards His people, even when they are undeserving. His truth refers to His absolute faithfulness, reliability, and integrity; He is consistent and trustworthy in all His promises and actions. These two attributes, often paired in Scripture (e.g., Exodus 34:6), demonstrate that God's glory is not arbitrary power but is rooted in His benevolent and unchanging character. We give Him glory because He is inherently good, faithful, and loving, and because His actions throughout history demonstrate these perfect qualities, providing a secure basis for our trust and worship.
What is the significance of "thy name" in this verse?
Answer: In biblical understanding, a "name" is much more than a label; it represents the full character, essence, authority, and reputation of an individual. To give glory "unto thy name" means to give glory to everything that God is—His attributes, His power, His holiness, His wisdom, His justice, and His love. It encompasses His revealed identity and His actions in history. Therefore, glorifying God's name is an acknowledgment of His unique and supreme being as the sovereign LORD, distinct from all other gods or human entities. It means recognizing His inherent worthiness of all praise and adoration based on His complete and perfect nature, as revealed through His mighty acts and His covenant with His people.
CHRIST-CENTERED FULFILLMENT
Psalms 115:1 finds its ultimate and most profound fulfillment in Jesus Christ, who perfectly embodied and revealed the glory of God, and through whom all glory is ultimately directed back to the Father. Jesus, as the Word made flesh, was "full of grace and truth" (John 1:14), echoing the very "mercy" (ḥesed) and "truth" ('emet) that the psalmist identifies as the basis for God's glory. Throughout His earthly ministry, Jesus consistently refused to seek His own glory, instead declaring, "I do not seek my own glory; there is One who seeks it and judges" (John 8:50). His life was a perfect demonstration of the "Not unto us" principle, as He continually pointed all honor and praise to the Father, even praying, "Father, the hour has come; glorify your Son that the Son may glorify you" (John 17:1). The cross, the ultimate act of God's mercy and truth, is where God's glory shone brightest, demonstrating His steadfast love for humanity and His faithfulness to His redemptive plan. Through Christ's atoning sacrifice and resurrection, God's name is supremely glorified, and every knee will one day bow and every tongue confess that Jesus Christ is Lord, "to the glory of God the Father" (Philippians 2:9-11). Thus, in Christ, the call to give glory "unto thy name for thy mercy, and for thy truth's sake" is fully realized, as He is the perfect revelation of that Name, Mercy, and Truth, making it possible for all creation to offer true and worthy praise.