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 115:9–18. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.We are earnestly exhorted, all of us, to repose our confidence in God, and not suffer our confidence in him to be shaken by the heathens' insulting over us upon the account of our present distresses. It is folly to trust in dead images, but it is wisdom to trust in the living God, for he is a help and a shield to those that do trust in them, a help to furnish them with and forward them in that which is good, and a shield to fortify them against and protect them from every thing that is evil. Therefore,
1.Let Israel trust in the Lord; the body of the people, as to their public interests, and every particular Israelite, as to his own private concerns, let them leave it to God to dispose of all for them, and believe it will dispose of all for the best and will be their help and shield.
2.Let the priests, the Lord's ministers, and all the families of the house of Aaron, trust in the Lord, (Psa 115:10); they are most maligned and struck at by the enemies and therefore of them God takes particular care. They ought to be examples to others of a cheerful confidence in God, and a faithful adherence to him in the worst of times.
3.Let the proselytes, who are not of the seed of Israel, but fear the Lord, who worship him and make conscience of their duty to him, let them trust in him, for he will not fail nor forsake them, Psa 115:11. Note, Wherever there is an awful fear of God, there may be a cheerful faith in him: those that reverence his word may rely upon it.
II.We are greatly encouraged to trust in God, and good reason is given us why we should stay ourselves upon him with an entire satisfaction. Consider,
1.What we have experienced (Psa 115:12): The Lord has been mindful of us, and never unmindful, has been so constantly, has been so remarkably upon special occasions. He has been mindful of our case, our wants and burdens, mindful of our prayers to him, his promises to us, and the covenant-relation between him and us. All our comforts are derived from God's thoughts to us-ward; he has been mindful of us, though we have forgotten him. Let this engage us to trust in him, that we have found him faithful.
2.What we may expect. From what he has done for us we may infer, He will bless us; he that has been our help and our shield will be so; he that has remembered us in our low estate will not forget us; for he is still the same, his power and goodness the same, and his promise inviolable; so that we have reason to hope that he who has delivered, and does, will yet deliver. Yet this is not all: He will bless us; he has promised that he will; he has pronounced a blessing upon all his people. God's blessing us is not only speaking good to us, but doing well for us; those whom he blesses are blessed indeed. It is particularly promised that he will bless the house of Israel, that is, he will bless the commonwealth, will bless his people in their civil interests. He will bless the house of Aaron, that is, the church, the ministry, will bless his people in their religious concerns. The priests were to bless the people; it was their office (Num 6:23); but God blessed them, and so blessed their blessings. Nay (Psa 115:13), he will bless those that fear the Lord, though they be not of the house of Israel or the house of Aaron; for it was a truth, before Peter perceived it, That in every nation he that fears God is accepted or him, and blessed, Act 10:34, Act 10:35. He will bless them both small and great, both young and old. God has blessings in store for those that are good betimes and for those that are old disciples, both those that are poor in the world and those that make a figure. The greatest need his blessing, and it shall not be denied to the meanest that fear him. Both the weak in grace and the strong shall be blessed of God, the lambs and the sheep of his flock. It is promised (Psa 115:14), The Lord shall increase you. Whom God blesses he increases; that was one of the earliest and most ancient blessings, Be fruitful and multiply. God's blessing gives an increase - increase in number, building up the family - increase in wealth, adding to the estate and honour - especially an increase in spiritual blessings, with the increasings of God. He will bless you with the increase of knowledge and wisdom, of grace, holiness, and joy; those are blessed indeed whom God thus increases, who are made wiser and better, and fitter for God and heaven. It is promised that this shall be,
(1.)A constant continual increase: "He shall increase you more and more; so that, as long as you live, you shall be still increasing, till you come to perfection, as the shining light," Pro 4:18.
(2.)An hereditary increase: "You and your children; you in your children." It is a comfort to parents to see their children increasing in wisdom and strength. There is a blessing entailed upon the seed of those that fear God even in their infancy. For (Psa 115:15), You are blessed of the Lord, you and your children are so; all that see them shall acknowledge them, that they are the seed which the Lord has blessed, Isa 59:9. Those that are the blessed of the Lord have encouragement enough to trust in the Lord, as their help and shield, for it is he that made heaven and earth; therefore his blessings are free, for he needs not any thing himself; and therefore they are rich, for he has all things at command for us if we fear him and trust in him. He that made heaven and earth can doubtless make those happy that trust in him, and will do it.
III.We are stirred up to praise God by the psalmist's example, who concludes the psalm with a resolution to persevere in his praises.
1.God is to be praised, Psa 115:16. He is greatly to be praised; for,
(1.)His glory is high. See how stately his palace is, and the throne he has prepared in the heavens: The heaven, even the heavens are the Lord's; he is the rightful owner of all the treasures of light and bliss in the upper and better world, and is in the full possession of them, for he is himself infinitely bright and happy.
(2.)His goodness is large, for the earth he has given to the children of men, having designed it, when he made it, for their use, to find them with meat, drink, and lodging. Not but that still he is proprietor in chief; the earth is the Lord's, and the fulness thereof; but he has let out that vineyard to these unthankful husbandmen, and from them he expects the rents and services; for, though he has given them the earth, his eye is upon them, and he will call them to render an account how they use it. Calvin complains that profane wicked people, in his days, perverted this scripture, and made a jest of it, which some in our days do, arguing, in banter, that God, having given the earth to the children of men, will no more look after it, nor after them upon it, but they may do what they will with it, and make the best of it as their portion; it is as it were thrown like a prey among them, Let him seize it that can. It is a pity that such an instance as this gives of God's bounty to man, and such a proof as arises from it of man's obligation to God, should be thus abused. From the highest heavens, it is certain, God beholds all the children of men; to them he has given the earth; but to the children of God heaven is given.
2.The dead are not capable of praising him (Psa 115:17), nor any that go into silence. The soul indeed lives in a state of separation from the body and is capable of praising God; and the souls of the faithful, after they are delivered from the burdens of the flesh, do praise God, are still praising him; for they go up to the land of perfect light and constant business. But the dead body cannot praise God; death puts an end to our glorifying God in this world of trial and conflict, to all our services in the field; the grave is a land of darkness and silence, where there is no work or device. This they plead with God for deliverance out of the hand of their enemies, "Lord, if they prevail to cut us off, the idols will carry the day, and there will be none to praise thee, to bear thy name, and to bear a testimony against the worshippers of idols." The dead praise not the Lord, so as we do in the business and for the comforts of this life. See Psa 30:9; Psa 88:10.
3.Therefore it concerns us to praise him (Psa 115:18): "But we, we that are alive, will bless the Lord; we and those that shall come after us, will do it, from this time forth and for evermore, to the end of time; we and those we shall remove to, from this time forth and to eternity. The dead praise not the Lord, therefore we will do it the more diligently." (1.) Others are dead, and an end is thereby put to their service, and therefore we will lay out ourselves to do so much the more for God, that we may fill up the gap. Moses my servant is dead, now therefore, Joshua, arise. (2.) We ourselves must shortly go to the land of silence; but, while we do live, we will bless the Lord, will improve our time and work that work of him that sent us into the world to praise him before the night comes, and because the night comes, wherein no man can work. The Lord will bless us (Psa 115:12); he will do well for us, and therefore we will bless him, we will speak well of him. Poor returns for such receivings! Nay, we will not only do it ourselves, but will engage others to do it. Praise the Lord; praise him with us; praise him in your places, as we in ours; praise him when we are gone, that he may be praised for evermore. Hallelujah.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
So then, let us celebrate their feasts, as indeed we are doing, with the utmost devotion, soberly cheerful, gathered in a holy assembly, thinking faithful thoughts, confidently proclaiming their sanctity. It is no small part of imitation to rejoice together in the virtues of those who are better than we are. They are great, we are little; but “the Lord has blessed the little with the great.” They have gone ahead of us, they tower over us like giants. If we are not capable of following them in action, let us follow in affection; if not in glory, then certainly in joy and gladness; if not in merit, then in desire; if not in suffering, then in fellow feeling; if not in excellence, then in our close relationship with them.
For we do not by our deservings prevent the mercy of God; but, "The Lord has been mindful of us, and has blessed us. He has blessed the house of Israel, He has blessed the house of Aaron" [Psalm 115:12]. But in blessing both of these, "He has blessed all that fear the Lord" [Psalm 115:13]. Do you ask, who are meant by both of these? He answers, "both small and great." That is, the house of Israel with the house of Aaron, those who among that nation believed in Jesus the Saviour....For in the character of those who out of that nation believed, it is said, "Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like Gomorrha." [Romans 9:29] Seed, because when it has been scattered over the earth, it multiplied.
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Summary
Psalms 115:13 offers a profound and inclusive assurance of divine blessing, declaring that God's favor extends universally to all who hold Him in reverent awe, irrespective of their social standing, wealth, or earthly distinctions. This verse encapsulates a foundational biblical truth: genuine, awe-filled reverence for the Lord is the pathway to experiencing His comprehensive and impartial blessing, encompassing every aspect of life for both the humble and the exalted within His covenant community.
Context
Literary Context
Psalms 115:13 is strategically positioned within a psalm that presents a stark theological contrast between the living, active, and sovereign God of Israel and the lifeless, impotent idols of the surrounding nations. The psalm opens by redirecting all praise from Israel to God's steadfast love and faithfulness, directly challenging the mocking taunt of the pagans, "Where is their God?" found in Psalms 115:2. Verses 4-8 vividly depict the utter futility of idols—they possess mouths but cannot speak, eyes but cannot see, hands but cannot feel—emphasizing their inherent powerlessness and the folly of trusting in them. In sharp contrast, verses 9-11 issue a powerful, tripartite call to trust in the Lord, addressed sequentially to "O Israel," "O house of Aaron," and "you who fear the LORD." Each group is assured that the Lord is their "help and their shield." Verse 12 then affirms God's unwavering remembrance of His people and His explicit intention to bless them, setting the immediate theological and narrative stage for verse 13. This verse specifies who will receive this promised blessing and highlights the remarkably inclusive scope of His divine favor. The psalm culminates in Psalms 115:18, with a resounding call for God's people to bless the Lord from that time forth and forevermore, reinforcing the theme of perpetual worship.
Historical & Cultural Context
This psalm likely originated from a post-exilic period or a time of significant national distress, during which Israel faced considerable pressure from surrounding polytheistic nations and their idolatrous practices. The psalm's emphatic assertion of Yahweh's absolute uniqueness and omnipotence served as a crucial theological bulwark against the constant temptation of syncretism and idolatry. In the ancient Near East, the worship of numerous deities was commonplace, and the perceived efficacy of a particular god was often judged by the prosperity, power, and military success of its devotees. Psalms 115 directly challenges this prevailing worldview by unequivocally asserting that the true God is not a human construct or confined to earthly temples, but is sovereign over all creation, dwelling majestically in the heavens, as declared in Psalms 115:3. The distinction between "small and great" within the verse reflects the deeply hierarchical social structures prevalent in ancient societies, where social status often dictated access to resources, influence, and divine favor. The psalm's declaration that God blesses both categories powerfully underscores His impartiality and His accessibility to all within the covenant community, regardless of their societal standing, economic status, or age.
Key Themes
Psalms 115:13 contributes profoundly to several overarching theological and narrative themes within the psalm and broader biblical theology. Foremost among these is the Sovereignty and Uniqueness of Yahweh, which is powerfully contrasted with the utter impotence of human-made idols, thereby establishing Him as the sole and ultimate source of true blessing, help, and deliverance. This theological truth leads directly to the theme of Trust and Reliance on God, as the psalm repeatedly calls for Israel to place their unwavering confidence in the Lord, who alone is truly able to deliver, protect, and provide. The central condition for receiving divine blessing, "fearing the LORD," introduces the profound theme of Reverence and Obedience. This highlights that a proper, covenantal relationship with God is founded not on servile dread, but on an awe-filled respect that naturally leads to a life of humble submission and adherence to His divine commands. This concept is a cornerstone of wisdom literature, where the fear of the Lord is consistently presented as the beginning of wisdom and knowledge. Finally, the inclusive phrase "both small and great" emphatically underscores the Impartiality and Inclusivity of God's Blessing. This demonstrates that His favor is not limited by human distinctions of wealth, status, or power, but is extended graciously to all who meet the spiritual condition of genuine reverence, foreshadowing later New Testament declarations of equality in Christ for all believers.
Exposition and Analysis
Key Word Analysis
This primitive root verb, frequently encountered throughout the Old Testament, signifies the active bestowal of favor, prosperity, abundance, and well-being from a superior (God) to an inferior (humanity). It implies a divine act of empowerment, provision, and enablement, resulting in flourishing across various dimensions of life—material, spiritual, and relational. In this context, the future tense "He will bless" conveys a certain and unwavering promise, not a mere possibility, indicating God's steadfast intention to act benevolently on behalf of those who fear Him.
More than simple terror or fright, yârêʼ' in this theological context denotes a profound and active sense of awe, reverence, respect, and worship directed towards God. It encompasses acknowledging His absolute sovereignty, perfect holiness, and infinite power, which naturally leads to a humble, obedient, and devoted lifestyle. It describes a posture of the heart that recognizes God's majestic greatness and responds with trust, deep devotion, and an earnest desire to please Him by living in accordance with His revealed will. This "fear" is consistently presented as the foundational cornerstone of true wisdom and a right, covenantal relationship with God.
This is a classic example of a merism, a literary device that employs two contrasting parts to represent a comprehensive whole. "Small" (Hebrew, qâṭân') refers to those of humble status, lesser influence, younger age, or limited means. "Great" (Hebrew, gâdôwl') refers to those of high standing, significant power, older age, or abundant wealth. Together, these terms signify everyone without exception, emphasizing God's universal and impartial blessing that transcends all human social, economic, age-based, or hierarchical distinctions. It underscores that God's favor is available to all who meet the spiritual condition, regardless of their earthly position.
Verse Breakdown
"He will bless them that fear the LORD"
This opening clause unequivocally establishes the divine agent ("He," referring to Yahweh, the LORD) and articulates the specific, spiritual condition for receiving His favor. The use of the future tense, "will bless," conveys absolute certainty and divine intention, highlighting God's unwavering commitment. The recipients are not a random group, but specifically "them that fear the LORD," emphasizing that a reverent, worshipful, and obedient relationship with God is the indispensable prerequisite for experiencing His promised benefits. This "fear" is not a cowering dread but an active, transformative, and awe-filled reverence that profoundly shapes one's entire life and conduct.
"[both] small and great"
This concluding phrase expansively defines the scope of the blessing, underscoring its profound inclusivity and universality. It explicitly clarifies that God's blessing is not reserved for an elite few, nor is it limited by human-contrived hierarchies or distinctions. Whether one occupies the lowest rung of society or sits upon a throne, whether one is a child or an elder, poor or rich, God's favor is equally accessible, promised, and bestowed upon all who meet the spiritual qualification of fearing Him. This powerfully underscores God's impartiality, His comprehensive care for all His people, and His disregard for human-imposed social barriers.
Literary Devices
Psalms 115:13 masterfully employs several effective literary devices to convey its profound message. The most prominent is Merism, evident in the phrase "small and great," which uses two contrasting terms to represent the entire spectrum or totality of humanity. This device powerfully communicates the universality and inclusivity of God's blessing, indicating that it extends to everyone without exception, regardless of their social standing, age, or influence. There is also a strong emphasis on Divine Action, highlighted by the repeated use of "He will bless" in the preceding verse (Psalms 115:12) and this one, underscoring God's active involvement, intentionality, and sovereign power in bestowing favor upon His people. The verse also functions as a concise yet potent Summary Statement, encapsulating a core message of divine blessing that is contingent upon genuine reverence, a recurring and foundational theme throughout biblical wisdom literature and the Psalms. Furthermore, the direct, declarative tone of the verse lends an undeniable air of Certainty to the promise, reinforcing the psalmist's profound confidence in God's faithfulness and His unwavering commitment to His covenant people.
Theological and Thematic Connections
Psalms 115:13 stands as a profound declaration of God's unwavering faithfulness and His steadfast covenantal commitment to His people. It reinforces the theological truth that God is not a distant, indifferent, or capricious deity, but an active, benevolent, and intimately involved Father who delights in blessing those who honor Him. This verse directly connects the concept of divine blessing to the "fear of the Lord," a foundational theme in biblical wisdom literature, where it is consistently presented as the beginning of knowledge, the path to life, and the very essence of true piety. It underscores the reciprocal nature of the covenant relationship: as humanity offers genuine reverence and humble obedience, God responds with abundant favor, provision, and protection. The impartiality expressed in "both small and great" serves as a remarkable Old Testament foreshadowing of the New Testament revelation of God's boundless grace extended to all people, breaking down societal barriers and emphasizing that spiritual standing, not earthly status, is what truly matters in His kingdom.
Reflection and Application
Psalms 115:13 offers immense encouragement and a clear, timeless directive for contemporary believers. It powerfully reminds us that our God is not an abstract philosophical concept but a living, active, and supremely benevolent being who is intimately involved in the lives of His people and deeply committed to their holistic well-being. The call to "fear the LORD" is not an invitation to live in cowering dread, but rather to cultivate a profound, awe-filled reverence that permeates and shapes our entire existence. This reverence manifests as unwavering trust in His character, joyful obedience to His commands, and a humble acknowledgment of His absolute sovereignty in every circumstance of life. In a world often obsessed with status, wealth, and human achievement, this verse powerfully reorients our perspective, assuring us that God's blessing is not contingent on our worldly standing or accomplishments but solely on our spiritual posture and relationship with Him. It levels the playing field, reminding us that whether we are prominent leaders or quiet servants, our access to God's boundless favor is equally open and assured, provided we walk in humble reverence before Him. This divine promise liberates us from the exhausting striving for human approval and invites us instead to rest securely in the certain, impartial, and comprehensive blessing of our faithful God.
Questions for Reflection
FAQ
Does "fear the LORD" mean being afraid of God?
No, in this profound biblical context, "fear the LORD" (Hebrew: yârêʼ') does not primarily mean to be terrified of God, although it certainly encompasses a healthy acknowledgment of His immense power, holiness, and righteous judgment, which can inspire a reverent awe. Rather, it signifies a deep, abiding reverence, profound respect, and awe-filled submission to God's majestic authority and divine will. It is a spiritual posture of the heart that leads to willing obedience, unwavering trust, and an earnest desire to live in alignment with His revealed character and commands. It is akin to the respectful awe and honor a loving child might have for a wise, powerful, and benevolent parent, leading to obedience and honor rather than cowering terror. This reverential fear is consistently presented throughout Scripture as the foundational principle for true wisdom, understanding, and a right, flourishing relationship with God, as powerfully articulated in Proverbs 1:7.
Christ-Centered Fulfillment
Psalms 115:13 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament promises blessing to those who "fear the LORD" through covenant obedience, the New Testament reveals that true reverence and access to God's comprehensive blessing are now perfectly mediated through faith in Christ. Jesus Himself embodies the perfect "fear of the Lord," living a life of absolute obedience and unwavering devotion to the Father, even to the point of His sacrificial death on the cross, as described in Philippians 2:8. Through His atoning sacrifice, Jesus has opened the way for all humanity, "both small and great," to enter into a reconciled relationship with God, not based on their own merit, social standing, or adherence to the Law, but solely on His finished work. The "blessing" promised in this Psalm is fully realized in the immeasurable spiritual blessings we receive in Christ, including reconciliation with God, adoption as beloved sons and daughters, redemption through His blood, and the indwelling of the Holy Spirit, as beautifully articulated in Ephesians 1:3-14. In Christ, the dividing walls of hostility are broken down, and there is no longer Jew nor Gentile, slave nor free, male nor female, for all are one in Him, as declared in Galatians 3:28. Thus, the universal and impartial blessing of God, once contingent on a reverential fear expressed through the Old Covenant, is now freely and abundantly bestowed upon all who believe in the Lord Jesus, who is Himself the Lamb of God who takes away the sin of the world, making us righteous and eternal recipients of God's unending favor and grace.