TRV
Study This Verse
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.
The result that ensues is that described in the next verse: "They that make them are like them, and so are all such as put their trust in them" [Psalm 115:8]. Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live. "But the house of Israel has hoped in the Lord" [Psalm 115:9]. "For hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it." [Romans 8:24-25] But that this patience may endure to the end, "He is their helper and defender." Do perhaps spiritual persons (by whom carnal minds are built up in "the spirit of meekness," [Galatians 6:1] because they pray as higher for lower minds) already see, and is that already to them reality which to the lower is hope? It is not so. For even "the house of Aaron has hope in the Lord" [Psalm 115:10]. Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, [Philippians 3:12-14] and may know even as they are known, [1 Corinthians 13:12] "He is their helper and defender." For both "fear the Lord, and have hoped in the Lord: He is their helper and defender" [Psalm 115:11].
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.
Continue studying Psalms 115:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 115:8 articulates a profound spiritual principle, asserting that those who fashion idols and those who place their trust in them ultimately become like the very objects they worship—lifeless, inert, and spiritually ineffective. This verse stands as a stark warning against idolatry, highlighting the transformative power of worship and allegiance, whether directed towards a lifeless creation or the living God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. Parallelism is evident in the two clauses, where the consequence ("are like unto them") is applied first to the makers and then to the trusters, reinforcing the central idea through repetition and expansion. The psalm also utilizes Irony, as humans, who are created in the image of the living God, choose to create lifeless objects and then, through their worship, become like those very objects, losing their vibrant, God-given spiritual capacities. Furthermore, the preceding verses (Psalms 115:4-7) use Anthropomorphism to describe idols, attributing human body parts (mouths, eyes, ears, hands, feet) to them, only to immediately negate their function ("but they speak not... see not..."). This sets up the powerful contrast in verse 8, where the makers and trusters become like these non-functioning, anthropomorphized objects, emphasizing their spiritual paralysis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 115:8 articulates a profound theological truth about the nature of worship and its transformative power: we become like what we worship. This principle extends beyond literal idol worship to encompass any object, pursuit, or ideology that replaces God as the ultimate source of our trust, identity, and devotion. When our ultimate allegiance is given to anything finite, temporal, or created, we risk diminishing our spiritual vitality, becoming spiritually blind, deaf, and inert, much like the lifeless idols described. Conversely, when we fix our gaze and trust upon the living, active, and infinite God, we are progressively transformed into His likeness, reflecting His holiness, love, and power. This verse serves as a timeless call to examine the true objects of our worship and trust.
REFLECTION AND APPLICATION
The stark warning of Psalms 115:8 resonates powerfully in contemporary life, even in contexts where literal idol worship is uncommon. Modern idolatry often takes more subtle, yet equally destructive, forms: the pursuit of wealth, power, fame, personal comfort, relationships, technological dependence, or even self-worship can become the ultimate object of our affection and trust, supplanting the living God. This verse compels us to critically examine our hearts, our priorities, and the true source of our security and identity. If we invest our trust and identity in fleeting, earthly things, we risk becoming as spiritually empty, blind, and ineffective as those things. The call is to redirect our ultimate trust and worship solely to the one true God, the source of all life, power, wisdom, and love. Only by fixing our gaze and our hope on Him can we be truly transformed into His likeness, becoming more vibrant, purposeful, and spiritually discerning, living out the abundant life He offers.
Questions for Reflection
FAQ
Does this verse mean that if I trust in money, I will become like money?
Answer: Yes, in a spiritual and metaphorical sense. The verse isn't suggesting a literal transformation into an inanimate object, but rather a spiritual assimilation. If money, power, or any created thing becomes the ultimate object of your trust and devotion, you risk adopting the characteristics of that object: its transient nature, its inability to provide true satisfaction, its inherent emptiness. Your spiritual life can become barren, your values distorted, and your focus narrowed to the accumulation of material things rather than the pursuit of eternal realities. This spiritual "likeness" means becoming spiritually inert or dead to the things of God, much like a lifeless idol. The Bible warns against the deceitfulness of riches in Matthew 6:24 and the dangers of loving money in 1 Timothy 6:10.
How does this verse relate to the concept of spiritual formation or transformation?
Answer: This verse is foundational to understanding spiritual formation. It posits a direct correlation between the object of our worship/trust and the formation of our character. If we worship lifeless idols, we become spiritually lifeless. Conversely, if we worship the living God, we are transformed into His likeness. This principle is beautifully echoed in the New Testament, particularly in 2 Corinthians 3:18, which states that "we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit." Our spiritual growth and transformation are directly tied to what we behold, trust, and worship.
CHRIST-CENTERED FULFILLMENT
Psalms 115:8 finds its ultimate fulfillment and reversal in Jesus Christ. While the Old Testament warns that those who make and trust in idols become like them—lifeless and inert—the New Testament proclaims that those who trust in Christ become like Him—alive, vibrant, and filled with the Spirit. Jesus is the living God incarnate, the very image of the invisible God, as stated in Colossians 1:15. When we place our faith and trust in Him, we are not assimilated into something dead, but rather we are united with the source of all life. Through His atoning work and the indwelling of the Holy Spirit, believers are progressively transformed into His likeness, reflecting His character and participating in His divine nature, as described in 2 Peter 1:3-4. The spiritual blindness and deafness associated with idol worship are overcome by Christ, who opens the eyes of the blind and enables us to hear His voice, leading us into true worship "in spirit and in truth" (John 4:24). Thus, the warning of Psalms 115:8 serves as a profound backdrop, highlighting the glorious reality of Christ-centered transformation.