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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.
But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to Scripture, will be able to verify what we say. For an argument when confirmed by higher authority is irresistibly proved. From the first then the divine Word firmly taught the Jewish people about the abolition of idols when it said, “You shall not make for yourself a graven image or the likeness of anything that is in the heaven above or in the earth beneath.” But the cause of their abolition another writer declares, saying, “The idols of the heathen are silver and gold, the works of human hands; they have a mouth and will not speak, they have eyes and will not see, they have ears and will not hear, they have noses and will not smell, they have hands and will not handle, they have feet and will not walk.” Nor has it passed over in silence the doctrine of creation; but, knowing well its beauty, lest any attending solely to this beauty should worship things as if they were gods, instead of God’s works, it teaches people firmly beforehand when it says, “And do not, when you look up with your eyes and see the sun and moon and all the host of heaven, go astray and worship them, which the Lord your God has given to all nations under heaven.” But he gave them, not to be their gods but that by their agency the Gentiles should know, as we have said, God the Maker of them all.
"As for our God, He is in heaven above" [Psalm 115:3]. Not in heaven, where they see the sun and moon, works of God which they adore, but "in heaven above," which overpasses all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. "In heaven and earth He has made whatsoever pleased Him." Nor does He stand in need of His own works, as if He had place in them where He might abide; but endures in His own eternity, wherein He abides and has done whatsoever pleased Him, both in heaven and earth; for they did not support Him, as a condition of their being created by Him: since, unless they had been created, they could not have supported Him. Therefore, in whatsoever He Himself dwells, He, so to speak, contains this as in need of Himself, He is not contained by this as if He needed it. Or it may be thus understood: "In heaven and in earth He has done whatsoever pleased Him," whether among the higher or the lower orders of His people, He has made His grace His free gift, that no man may boast in the merits of his own works....
Therefore, there is no falseness in God’s promises because for the all-powerful there is no problem about doing things. And so the effects of the will are never lacking because the will itself is nothing other than power. Whatever God wills, he can do; he can do as much as he wishes.So it is rightly said of him alone, “He does whatever he pleases.” And again, “For you have power to act whenever you choose.” So we have said that there is as much power of will there as there is will itself for the power. Since for the one to whom it is subject, when he shall will, he can, willing being nothing other than power.
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SUMMARY
Psalms 115:3 powerfully asserts the absolute sovereignty and omnipotence of the God of Israel, presenting a stark and deliberate contrast to the powerless, man-made idols of the nations. This verse serves as a foundational theological declaration, proclaiming God's transcendent dwelling in the heavens and His unrestricted ability to accomplish His perfect will, thereby providing an unshakeable basis for faith, worship, and trust in the face of human skepticism and the allure of idolatry.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound theological truth. Contrast is foundational, implicitly setting the living, active, and sovereign God of Israel against the impotent, inanimate, and man-made idols referenced in the surrounding psalm. The declaration of God's dwelling "in the heavens" utilizes Metonymy or Synecdoche, where "heavens" represents not merely a physical location but the entirety of God's transcendent power, infinite majesty, and ultimate authority over all creation. The statement "he hath done whatsoever he hath pleased" is an example of Hyperbole used to emphasize God's absolute, unrestricted, and limitless power, signifying that there is no boundary or impediment to His ability to execute His divine will. Furthermore, the verse functions as a concise Confession of Faith, a potent theological affirmation designed to bolster the trust and confidence of the faithful in the face of external challenges and internal doubts. Its concise, declarative structure also lends it an Aphoristic quality, making it a memorable and foundational truth for believers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 115:3 is a profound theological statement that undergirds much of biblical theology, serving as a bedrock truth for understanding God's nature and His relationship with His creation. It establishes God's absolute transcendence and simultaneously affirms His immanent activity, asserting that His dwelling "in the heavens" does not imply His absence or detachment from the world but rather His supreme and active control over it. This truth provides the indispensable basis for understanding divine providence, the efficacy of prayer, and the ultimate triumph of God's redemptive purposes throughout history. It assures believers that their God is not limited by human schemes, natural laws, or the opposition of evil forces, but is actively working all things according to His perfect will for His glory and the ultimate good of His people. This verse serves as a powerful antidote to any form of idolatry, whether overt worship of false gods or subtle reliance on human strength, worldly wisdom, or fleeting earthly resources, by redirecting all trust, hope, and worship to the one true, sovereign God.
REFLECTION AND APPLICATION
In a world often characterized by chaos, uncertainty, and the apparent triumph of evil, Psalms 115:3 offers an unshakeable anchor for the soul. It calls us to lift our gaze beyond our immediate circumstances, the limitations of human power, and the anxieties of the present moment, reminding us with profound assurance that "our God is in the heavens." This truth should cultivate within us a deep sense of peace, security, and quiet confidence, knowing that an all-powerful, all-wise, and perfectly loving God orchestrates all things according to His perfect and sovereign plan. It challenges us to surrender our anxieties, our inherent need for control, and our pervasive tendency to trust in fleeting earthly securities, instead placing our complete and unwavering reliance on the One who "hath done whatsoever he hath pleased." This verse compels us to live lives of humble worship and adoration, recognizing that only the transcendent God is worthy of our ultimate devotion, and to approach prayer with audacious faith, understanding that we appeal to the One whose will is never thwarted and whose purposes always prevail.
Questions for Reflection
FAQ
Does "God is in the heavens" mean He is distant or uninvolved in human affairs?
Answer: No, quite the opposite. While the phrase "in the heavens" emphasizes God's transcendence, majesty, and supreme authority, it absolutely does not imply His absence or detachment from creation. Instead, it signifies His ultimate control and His sovereign ability to govern all things from His exalted throne. It means He is not confined by earthly limitations, human understanding, or the boundaries of the physical universe, but from His supreme position, He actively works out His purposes in the world. This is a powerful statement of His boundless power and universal dominion, not a sign of His disinterest or remoteness. The very next clause, "he hath done whatsoever he hath pleased," unequivocally confirms His active, effective, and pervasive involvement in all affairs, demonstrating that His heavenly dwelling is the very source of His boundless power and unthwartable will, not an indication of His remoteness.
CHRIST-CENTERED FULFILLMENT
Psalms 115:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The declaration that "our God is in the heavens" points directly to the divine nature of Christ, who, though taking on human flesh and dwelling among us, never ceased to be fully God. He is the one who descended from heaven, as He Himself declared in John 3:13, and after accomplishing His perfect redemptive work on the cross, He ascended triumphantly back to the heavens, where He is now gloriously seated at the right hand of the Father, as witnessed in Acts 1:9-11 and affirmed in Ephesians 1:20-21. From this heavenly throne, Christ, as the resurrected and reigning Lord, continues to do "whatsoever He hath pleased." His sovereign will was perfectly executed in His atoning death and resurrection, securing eternal salvation for all who believe, as declared in His final cry, "It is finished!". Now, from His exalted position, He reigns over all things for the sake of His church Ephesians 1:22, continually intercedes for His people Romans 8:34, and will ultimately return to fully establish His eternal kingdom, demonstrating that all of God's majestic purposes, revealed in this psalm, are perfectly realized and brought to fruition in the cosmic Lordship of Jesus Christ.