TRV
Translation
King James Version
The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men.
Berean Standard Bible
The highest heavens belong to the LORD, but the earth He has given to mankind.
American Standard Version
The heavens are the heavens of Jehovah; But the earth hath he given to the children of men.
World English Bible Messianic
The heavens are the heavens of the LORD; but the earth has he given to the children of men.
Geneva Bible (1599)
The heauens, euen the heauens are the Lordes: but he hath giuen the earth to the sonnes of men.
Young's Literal Translation
The heavens--the heavens are Jehovah's, And the earth He hath given to sons of men,
In the KJVVerse 15,847 of 31,102
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Commentary on Psalms 115 verses 9–18
9 ¶ O Israel, trust thou in the LORD: he is their help and their shield.
10 O house of Aaron, trust in the LORD: he is their help and their shield.
11 Ye that fear the LORD, trust in the LORD: he is their help and their shield.
12 The LORD hath been mindful of us: he will bless us; he will bless the house of Israel; he will bless the house of Aaron.
13 He will bless them that fear the LORD, both small and great.
14 The LORD shall increase you more and more, you and your children.
15 Ye are blessed of the LORD which made heaven and earth.
16 The heaven, even the heavens, are the LORD'S: but the earth hath he given to the children of men.
17 The dead praise not the LORD, neither any that go down into silence.
18 But we will bless the LORD from this time forth and for evermore. Praise the LORD.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Athanasius of AlexandriaAD 373
FESTAL LETTERS 7:3
The festival of Easter does not consist in pleasant conversation at meals, or splendor of clothing or days of leisure but in the acknowledgment of God and the offering of thanksgiving and of praise to him. Now this belongs to the saints alone, who live in Christ; for it is written, “The dead shall not praise you, O Lord, neither all those who go down into silence; but we who live will bless the Lord, from henceforth even forever.” So it was with Hezekiah, who was delivered from death and therefore praised God, saying, “Those who are in hades cannot praise you; the dead cannot bless you; but the living shall bless you, as I also do.” For to praise and bless God belongs to those only who live in Christ, and by means of this they go up to the feast; for the Passover is not of the Gentiles or of those who are yet Jews in the flesh but of those who acknowledge the truth in Christ, as he declares who was sent to proclaim such a feast: “Our Passover, Christ, is sacrificed.”
Augustine of HippoAD 430
Exposition on Psalm 115
Therefore the Prophet says unto these great and small, the mountains and the little hills, the rams and the young sheep, what follows: "You are the blessed of the Lord, who made heaven and earth" [Psalm 115:15]. As if he should say, You are the blessed of the Lord, who made the heaven in the great, earth in the small: not this visible heaven, studded with luminaries which are objects to these eyes. For "The heaven of heavens is the Lord's" [Psalm 115:16]; who has elevated the minds of some saints to such a height, that they became teachable by no man, but by God Himself; in comparison of which heaven, whatever is discerned with carnal eyes is to be called earth; which "He has given to the children of men;" that when it is contemplated, whether in that region which illumines above, as that which is called heaven, or in that which is illumined beneath, which is properly called earth (since in comparison with that which is called heaven of heaven, the whole, as we have said, is earth;) the whole therefore of this earth He has given to the children of men, that by the consideration of it, as far as they can, they may conceive of the Creator, whom with their yet weak hearts they cannot see without that aid to their conception.
Augustine of HippoAD 430
SERMON ON THE MOUNT 2:13.44
Because the Lord insists that our heart be cleansed, he therefore goes further and gives a command, saying, "Do not collect treasure on earth, where the moth and corrosion destroy, and where thieves dig up and steal; but lay up for yourselves treasures in heaven, where neither moth nor corrosion destroys, nor thieves dig up and steal. For where your treasure is, there your heart also will be." Now, if a person does something with the intention of gaining earthly profit, his heart is on the earth. And how can a heart be clean while it is wallowing on the earth? On the other hand, if it is in heaven it will be clean, for whatsoever things are heavenly are clean. A thing becomes defiled if it is mixed with a baser substance, even though that other substance is not vile in its own nature; for instance, gold is debased by pure silver if it is mixed with it. So also is our mind defiled by a desire for the things of earth, although the earth itself is pure in its own class and in its own order. Let us not think that in this text the word heaven signifies the universe of heavenly bodies, for the word earth includes every kind of body, and a person ought to disregard the whole world when he is laying up treasure for himself in heaven. Therefore, the reference is to that heaven of which it is said, "The heaven of heaven is the Lord's." Moreover, since we ought to fix our treasure and our heart on that which will abide forever and not on something that will pass away, the heaven here mentioned means the spiritual firmament, for "heaven and earth will pass away."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 115:16 is a profound theological declaration affirming God's absolute and unchallengeable sovereignty over the celestial realms while simultaneously articulating His benevolent and purposeful delegation of the terrestrial sphere to humanity. This verse serves as a foundational statement that grounds all creation in divine ownership, particularly emphasizing the heavens as God's exclusive domain, and highlights humanity's unique, divinely appointed role as stewards of the earth, thereby underscoring both God's transcendent power and His gracious design for human responsibility within His created order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Contrast, setting God's absolute and exclusive ownership of the heavens against His gracious and purposeful delegation of the earth to humanity. This juxtaposition powerfully highlights both God's transcendence (His being above and beyond creation) and His immanence (His active involvement within creation through delegation). The phrase "the heaven, even the heavens" utilizes a form of Merism (or emphatic repetition), where two elements (or a repeated word for emphasis) represent the totality, signifying God's dominion over the entire cosmos, from the nearest sky to the furthest reaches of space. There is also an implicit Parallelism between the two clauses, with the first establishing divine prerogative and the second detailing human responsibility, creating a balanced and comprehensive theological statement. The consistent divine subject, moving from "the LORD'S" (Yahweh's) in the first clause to "he" (God) in the second, reinforces the singular source of both ultimate ownership and benevolent gifting.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 115:16 is a cornerstone verse for understanding the biblical doctrine of creation and humanity's unique place within it. It establishes God's ultimate sovereignty as the Creator and Owner of all things, particularly the heavens, which symbolize His transcendent power and unapproachable glory. Yet, it simultaneously reveals His benevolent purpose in entrusting the earth to humanity. This "giving" is not an abdication of His ultimate ownership but a delegation of responsibility, a sacred trust for humanity to act as stewards, cultivating and caring for creation under God's ultimate authority. This balance prevents both an over-spiritualized view that neglects earthly responsibility and a purely humanistic view that denies divine ownership. It calls for a humble yet active engagement with the world, recognizing that all resources and opportunities are gifts from God, to be managed for His glory and the good of His creation.
REFLECTION AND APPLICATION
This profound verse calls us to live with a dual awareness: profound reverence for God's ultimate sovereignty and a deep sense of responsibility for the earth He has entrusted to us. Knowing that "the heavens are the LORD'S" should inspire awe, worship, and humility, reminding us that our lives and all of creation are ultimately under His benevolent control and subject to His divine will. This perspective dismantles any notion of human autonomy or ultimate ownership, fostering a spirit of dependence and submission. Simultaneously, the truth that "the earth hath he given to the children of men" compels us to active, responsible stewardship. This means diligently caring for the environment, wisely utilizing its resources, promoting justice and equity among all people, and building societies that reflect God's design for flourishing. Our work, our relationships, our consumption habits, and our advocacy should all be shaped by the understanding that we are temporary managers of a divine gift, accountable to the Giver. This verse challenges us to live out our God-given dominion not as exploitation or entitlement, but as faithful service, seeking to bring flourishing to creation and glory to the Creator in every sphere of life.
Questions for Reflection
FAQ
Does this verse imply that God has relinquished His control over the earth?
Answer: No, the verse does not imply that God has relinquished His control or ultimate ownership of the earth. Rather, it speaks of a gracious and purposeful delegation of responsibility. While "the heaven, even the heavens, are the LORD'S" in terms of His direct, unmediated dominion and dwelling place, He has given the earth to humanity as a sacred trust. This "giving" (Hebrew: natan) is a bestowal of stewardship and delegated authority, not an abdication of His ultimate sovereignty. God remains actively involved in sustaining, governing, and judging the earth, as seen throughout Scripture (e.g., Psalm 104 and Psalm 24:1). Humanity is called to manage the earth on God's behalf, accountable to Him for its care, cultivation, and development.
How does this verse relate to contemporary environmental concerns?
Answer: Psalms 115:16 provides a foundational theological framework for environmental ethics and responsible ecological stewardship. By stating that "the earth hath he given to the children of men," it establishes humanity's unique and divinely appointed role as stewards of creation. This implies a profound moral and spiritual obligation to care for the environment, use its resources wisely, protect its biodiversity, and promote its flourishing, not merely for human benefit but as an act of worship and obedience to the Creator. It directly counters any idea that humanity has absolute rights to exploit the earth without accountability and instead promotes a posture of humble, responsible, and faithful management. Our actions regarding the environment are therefore a direct expression of our understanding of God's ultimate ownership and our delegated authority, echoing the original mandate given to Adam and Eve in Genesis 2:15.
CHRIST-CENTERED FULFILLMENT
Psalms 115:16 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the verse declares God's exclusive ownership of the heavens and humanity's delegated stewardship of the earth, Christ embodies the perfect union and reconciliation of both realms. As the eternal Son of God, He is fully divine, sharing in the Father's ultimate sovereignty over "the heaven, even the heavens," for "all things were created by him, and for him" Colossians 1:16. Yet, in His incarnation, He perfectly entered the realm of "the children of men," taking on human flesh to dwell on the earth John 1:14. Through His sinless life, sacrificial death, and victorious resurrection, Jesus perfectly fulfilled humanity's original stewardship mandate, demonstrating righteous dominion over creation (e.g., calming storms with a word, Mark 4:39) and ultimately reclaiming the earth from the curse of sin. He is now the ascended Lord, to whom "all authority in heaven and on earth has been given" Matthew 28:18, perfectly bridging the gap between God's transcendent heavenly dominion and humanity's earthly responsibility. Through Christ, believers are empowered by the Holy Spirit to exercise their stewardship in a way that truly honors God, anticipating the glorious day when new heavens and a new earth will be established, where righteousness dwells and God's perfect will is fully realized 2 Peter 3:13.