TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 115:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
"For they have mouths, and speak not: eyes have they, and see not" [Psalm 115:5]. "They have ears, and hear not: noses have they, and smell not" [Psalm 115:6]. "They have hands, and handle not; feet have they, and walk not; neither cry they through their throat" [Psalm 115:7]. Even their artist therefore surpasses them, since he had the faculty of moulding them by the motion and functions of his limbs: though you would be ashamed to worship that artist. Even you surpass them, though you have not made these things, since you do what they cannot do. Even a beast does excel them; for unto this it is added, "neither cry they through their throat." For after he had said above, "they have mouths, and speak not;" what need was there, after he had enumerated the limbs from head to feet, to repeat what he had said of their crying through their throat; unless, I suppose, because we perceive that what he mentioned of the other members, was common to men and beasts? For they see, and hear, and smell, and walk, and some, apes for instance, handle with hands. But what he had said of the mouth, is peculiar to men: since beasts do not speak. But that no one might refer what has been said to the works of human members alone, and prefer men only to the gods of the heathen; after all this he added these words, "neither cry they through their throat:" which again is common to men and cattle....How much better then do mice and serpents, and other animals of like sort, judge of the idols of the heathen, so to speak, for they regard not the human figure in them when they see not the human life. For this reason they usually build nests in them, and unless they are deterred by human movements, they seek for themselves no safer habitations. A man then moves himself, that he may frighten away a living beast from his own god; and yet worships that god who cannot move himself, as if he were powerful, from whom he drove away one better than the object of his worship....Even the dead surpasses a deity who neither lives nor has lived....
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 115:5 delivers a powerful indictment against man-made idols, starkly contrasting their utter lifelessness and impotence with the vibrant, active, and sovereign God of Israel. By anthropomorphizing these false deities with human sensory organs—mouths and eyes—only to immediately negate their function, the psalmist exposes the profound absurdity and spiritual futility of worshipping anything other than the one true God, who truly speaks, sees, and acts on behalf of His people.
Context
Literary Context
Psalm 115 is a communal lament and hymn of praise, likely sung in a liturgical setting. It belongs to a collection of psalms (Psalms 113-118) known as the "Egyptian Hallel," traditionally sung during Passover and other major Jewish festivals. The psalm opens with a plea for God's glory to be manifested, not for the sake of Israel, but for His own name, in response to the taunts of nations asking, "Where is their God?" as seen in Psalms 115:1-2. This sets up the grand contrast between the living God and the lifeless idols. Verses Psalms 115:3-8 specifically describe the nature of God (He is in the heavens, doing whatever He pleases) and then meticulously detail the characteristics of pagan idols, emphasizing their sensory organs and their corresponding lack of function. Our verse, Psalms 115:5, initiates this detailed critique of idol impotence, which continues through Psalms 115:6-7, culminating in the chilling warning that those who make and trust in idols will become like them as stated in Psalms 115:8. The psalm then shifts to an exhortation for Israel to trust in the Lord, who is their help and shield as urged in Psalms 115:9-11, concluding with a blessing and a declaration of God's eternal praise found in Psalms 115:12-18.
Historical & Cultural Context
The ancient Near East was a polytheistic landscape where the worship of numerous gods, often represented by physical idols, was pervasive. These idols were typically crafted from wood, stone, silver, or gold, and sometimes adorned with precious materials. They were believed to embody or house the divine presence, and rituals often involved "feeding" and "clothing" them, treating them as living entities. Israel, however, stood as a unique monotheistic nation, called to worship the invisible, transcendent God who could not be contained or represented by any physical image. The critique of idols in Psalms 115 reflects a common theme in Old Testament prophetic and wisdom literature, serving as a polemic against the surrounding pagan cultures and a warning to Israel against syncretism. The psalm's context also implies a time of national distress or taunting from surrounding nations, challenging Israel's faith in their God who seemed "hidden" compared to the visible idols of other peoples. This historical backdrop makes the psalmist's assertion of God's active sovereignty and the idols' utter powerlessness particularly poignant and counter-cultural.
Key Themes
The central theme of Psalms 115 is the sovereignty and uniqueness of Yahweh in contrast to the impotence and futility of man-made idols. The psalm emphasizes God's active involvement in the world, His ability to hear and answer prayer, and His unwavering faithfulness to His covenant people. This is set against the backdrop of idols, which are depicted as utterly inert, unable to perceive, speak, or act, despite being fashioned with human-like features. This theme serves as a powerful warning against idolatry, not just in the form of physical statues, but anything that usurps God's rightful place in human trust and devotion. The psalm implicitly teaches that true worship involves placing complete reliance on the living God, who alone can provide help and blessing. The consequence of idolatry is also highlighted: those who trust in idols become like them—spiritually deaf, blind, and unable to perceive divine truth, as hinted in Psalms 115:8. This reinforces the call to trust and fear the Lord as seen in Psalms 115:9-11, promising blessing and multiplication to those who do.
Exposition and Analysis
Key Word Analysis
This term refers to the physical opening used for speech and consumption. In the context of idols, it highlights the human attempt to imbue these objects with the capacity for communication or divine utterance, a capacity inherently belonging only to the living God. The psalmist's immediate negation ("but they speak not") underscores the profound emptiness of this human projection, revealing that despite their form, they lack the fundamental ability to use their "mouths" for their intended purpose of speech.
This primitive root primarily signifies "to speak" or "to utter words," often implying arrangement or declaration. When applied to idols, the psalmist's assertion that they "speak not" directly challenges the pagan belief that idols could communicate divine will through oracles or priests. It emphasizes their absolute inability to convey truth, issue commands, or respond to supplication, contrasting sharply with the God of Israel who constantly speaks to His people.
This word denotes the organ of sight, literally or figuratively, and can also refer to perception or awareness. In ancient cultures, deities were often depicted with prominent eyes, symbolizing their all-seeing nature or ability to perceive and respond to their worshippers. The psalmist's declaration that idols "see not" directly challenges this widespread belief, asserting that their physical form is a mere facade, devoid of any true perception, awareness, or capacity to observe the world or their devotees.
Verse Breakdown
"They have mouths"
This clause acknowledges the physical form of the idols, crafted by human hands to resemble living beings with the capacity for speech. It sets up the expectation of communication or divine pronouncement, reflecting the common ancient Near Eastern belief that idols could speak through oracles or priests.
"but they speak not"
This immediate and forceful negation shatters the illusion created by the idols' form. Despite possessing the physical apparatus for speech, they are utterly silent and incapable of uttering a single word, demonstrating their lifelessness and inability to communicate any divine will or truth.
"eyes have they"
Again, the psalmist notes the idols' human-like features, specifically their eyes. This implies a capacity for sight, for observing the world, and for discerning the needs or actions of their worshippers, a quality often attributed to pagan deities.
"but they see not"
This second negation reinforces the theme of impotence. Despite having eyes, these idols are blind, unable to perceive anything. They cannot see the devotion of their adherents, the needs of their people, or the events unfolding around them, further emphasizing their inert and unresponsive nature.
Literary Devices
Psalms 115:5 masterfully employs several literary devices to convey its message. The most prominent is Anthropomorphism, where human characteristics (mouths, eyes) are attributed to non-human entities (idols). However, this anthropomorphism is immediately followed by a powerful Negation ("but they speak not," "but they see not"), creating a stark Contrast between the outward appearance of the idols and their inherent lifelessness. This juxtaposition generates profound Irony: objects fashioned to resemble living beings, complete with sensory organs, are utterly devoid of life and function. The repetitive structure, listing a body part and then negating its function, creates a strong sense of Parallelism and Anaphora (the repeated pattern of "they have X, but they do not Y" consistent throughout Psalms 115:5-7), emphasizing the comprehensive impotence of the idols. This rhetorical strategy serves as a powerful Polemic against idolatry, dismantling its claims of power and presence through vivid, undeniable imagery.
Theological and Thematic Connections
Psalms 115:5 is a foundational text for understanding the biblical critique of idolatry, emphasizing the radical difference between the living, active God of Israel and the inert, man-made deities of the nations. The theological implication is profound: true divinity is characterized by life, action, and responsiveness, not by static form or human fabrication. This verse underpins the First Commandment, prohibiting the worship of other gods, and the Second Commandment, forbidding the making of graven images, because such images inherently misrepresent the nature of God as dynamic and uncontainable. It highlights that idols are not merely false gods, but "no-gods" – utterly powerless and incapable of providing salvation, guidance, or blessing. This theological truth calls believers to exclusive devotion to Yahweh, who alone is capable of hearing, seeing, speaking, and acting on behalf of His people, in contrast to anything else that might demand our worship or trust.
Reflection and Application
While modern society may not typically engage in the overt worship of physical statues, the timeless message of Psalms 115:5 remains profoundly relevant. The core principle of idolatry is placing ultimate trust, devotion, or hope in anything other than the living God. This can manifest in subtle but pervasive ways: an insatiable pursuit of wealth, status, power, or comfort; an unhealthy reliance on human relationships or institutions; an addiction to technology or entertainment; or even an inflated sense of self-reliance and personal achievement. Each of these, when elevated to a position of ultimate significance, becomes a "mouth that speaks not" or "eyes that see not" – promising fulfillment or security but ultimately proving lifeless, unresponsive, and incapable of delivering true peace, purpose, or salvation. This verse calls us to a rigorous self-examination: What do we truly depend on? What do we truly worship with our time, energy, and affections? It challenges us to dismantle the idols of our hearts, recognizing their inherent impotence, and reorient our lives to the one true God who is eternally active, fully present, and truly capable of meeting our deepest needs and guiding our steps. Our worship and trust should be placed solely on Him, who truly speaks, sees, and acts with perfect wisdom and unfailing love.
Questions for Reflection
FAQ
What is the primary purpose of Psalms 115:5 in the context of the entire psalm?
The primary purpose of Psalms 115:5, within the broader context of Psalm 115, is to serve as a vivid and direct polemic against the futility and lifelessness of man-made idols, thereby highlighting the incomparable power and sovereignty of the one true God of Israel. It sets up a stark contrast between the inert creations of human hands and the active, living God who "does whatever pleases him" as declared in Psalms 115:3. This critique of idols is crucial for encouraging Israel to place their trust solely in Yahweh, especially when taunted by nations who question His existence or power because He is not visibly represented as questioned in Psalms 115:2.
How does this verse relate to the concept of God in the Old Testament?
This verse is central to the Old Testament's understanding of God as unique and incomparable. Unlike the gods of the nations, who are depicted as physical objects with human-like features but no actual function, the God of Israel is Spirit, invisible, and transcends all creation. He is the living God who speaks as seen in Genesis 1:3, sees all things as affirmed in Psalms 33:13-15, and hears the prayers of His people as promised in Psalms 65:2. The verse reinforces the theological truth that God is not a product of human imagination or craftsmanship but the transcendent Creator and Sustainer of all things. It underpins the biblical emphasis on aniconism (the prohibition of images of God) and strict monotheism, as seen in the Ten Commandments Exodus 20:3-5.
Christ-Centered Fulfillment
Psalms 115:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the living embodiment of the active, speaking, and seeing God. While the Old Testament contrasts lifeless idols with Yahweh, the New Testament reveals Jesus as "the image of the invisible God" Colossians 1:15, fully God and fully man, who perfectly reveals the Father. Unlike idols with mouths that speak not, Jesus is the very "Word of God" John 1:1, through whom God has spoken definitively to humanity Hebrews 1:1-2. His words are "spirit and life" John 6:63, bringing salvation and truth. Furthermore, unlike idols with eyes that see not, Jesus possessed perfect spiritual insight, seeing into the hearts of people John 2:24-25 and discerning their needs and faith. He is the "light of the world" John 8:12, who opens the eyes of the blind, both physically and spiritually. Therefore, the impotence of idols in Psalms 115:5 serves as a profound backdrop against which the vibrant, active, and fully present reality of Jesus Christ, our Lord and Savior, shines forth as the one true object of worship and trust, who truly hears our prayers, sees our condition, and speaks life into our souls.