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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 115:6 powerfully contributes to the psalmist's scathing critique of lifeless idols, contrasting their sensory impotence—having ears yet not hearing, and noses yet not smelling—with the omniscient and active nature of the one true God. This verse, part of a broader polemic against idolatry, underscores the profound foolishness of worshipping man-made objects that are utterly incapable of perception, interaction, or response, thereby highlighting the unique and living attributes of the Lord whom Israel is called to trust.
Context
Literary Context
Psalms 115 is an integral part of the Egyptian Hallel (Psalms 113-118), a collection of psalms traditionally recited during significant Jewish festivals like Passover. This particular psalm functions as a potent liturgical piece, likely employed in temple worship, serving both as a direct polemic against idolatry and an fervent exhortation to trust exclusively in Yahweh. Verses Psalms 115:4-8 form a distinct and cohesive unit, systematically cataloging the physical features of idols only to immediately negate their functional capacity. Psalms 115:6 specifically extends the theme of sensory impotence, building upon the descriptions in Psalms 115:4 (mouths that do not speak) and Psalms 115:5 (eyes that do not see), to include hearing and smelling. This section culminates in the chilling warning of Psalms 115:8, which declares that those who fashion and trust in idols become like them—senseless and inert. The psalm then transitions to a renewed call for Israel, the house of Aaron, and all who fear the Lord to place their confidence in Him, emphasizing His active blessing and power in stark contrast to the lifeless idols.
Historical & Cultural Context
Ancient Near Eastern societies, including those surrounding Israel, were pervasively polytheistic and deeply entrenched in idol worship. Temples were central to religious life, housing elaborate statues of deities, which were believed to be the literal dwelling places of the gods. Religious rituals frequently involved offerings, prayers, and even elaborate ceremonies like the "washing of the mouth" or "opening of the mouth," intended to ritually animate these idols and imbue them with sensory capabilities and life. These idols, often crafted from precious metals like silver and gold by skilled artisans, represented the tangible presence of the divine to their worshippers. The psalmist's meticulous description of idols possessing physical features but lacking corresponding function directly challenges and satirizes these widespread cultural beliefs. By systematically dismantling the perceived power and responsiveness of these idols, the psalm aimed to reinforce Israel's unique monotheistic faith in Yahweh—an invisible, transcendent God who is profoundly active, responsive, and incomparable to the tangible, yet lifeless, deities of their neighbors. This historical context underscores the radical nature of Israel's covenant with a God who cannot be contained, manipulated, or represented by human hands.
Key Themes
Psalms 115:6 contributes significantly to several overarching themes within the psalm and broader biblical theology. Firstly, it powerfully articulates The Futility and Impotence of Idols, demonstrating that despite their outward form, man-made deities are utterly incapable of perception, interaction, or response. This exposes the profound foolishness of placing trust in such objects. Secondly, the verse implicitly, yet powerfully, establishes a Stark Contrast with the Living God. Unlike the silent and senseless idols, the Lord is portrayed as one who truly hears the cries of His people, sees their affliction, and actively responds to their needs. This contrast is vividly echoed in Psalms 94:9, which rhetorically asks, "He that planted the ear, shall he not hear? he that formed the eye, shall he not see?" Finally, the passage hints at the theme of Spiritual Blindness and Deafness, suggesting that those who fashion and worship inert idols risk becoming spiritually like them—unresponsive and incapable of perceiving divine truth, as explicitly stated in Psalms 115:8. This serves as a warning against any form of misplaced trust that dulls one's spiritual senses to the living God.
Exposition and Analysis
Key Word Analysis
Derived from the root H241, this word refers to the organ of hearing. While the KJV uses the plural "ears," the root signifies the fundamental capacity for auditory perception. In biblical thought, "ears" are not merely physical organs but are often associated with the capacity for understanding, obedience, and spiritual perception. For idols, to "have ears" but "not hear" implies a profound and absolute lack of responsiveness or comprehension, signifying their complete inertness and inability to receive input or prayer.
From the primitive root H8085, this verb means "to hear intelligently," often implying attention, understanding, and even obedience. Its negation in the context of idols underscores their complete incapacity to perceive sound, let alone comprehend or respond to human petitions. In stark contrast, the living God is consistently portrayed throughout Scripture as one who "hears" the prayers and cries of His people, signifying His active engagement and compassionate responsiveness.
This primitive root (H7306) primarily means "to blow" or "breathe," but also extends to "to smell" or "to perceive by scent." The inability of idols to smell is a direct challenge to ancient pagan practices where offerings, particularly incense and sacrifices, were believed to be "a pleasing aroma" to the gods. The psalmist's assertion that idols cannot smell renders such offerings meaningless to them, further highlighting their non-existence as deities and their profound difference from the living God.
Verse Breakdown
"They have ears, but they hear not"
This clause directly challenges the very notion of idols as sentient beings capable of receiving communication or prayer. Despite being fashioned with physical appendages resembling ears, these man-made objects are utterly devoid of the capacity to perceive sound. This highlights their inertness and contrasts sharply with the living God, who is constantly portrayed as hearing the cries, prayers, and praises of His people, demonstrating His active engagement and responsiveness to humanity. The implication extends beyond mere physical inability to a profound spiritual inertness.
"noses have they, but they smell not"
Extending the critique of sensory impotence, this clause focuses on the idols' inability to smell. In ancient worship, the aroma of sacrifices and incense was often considered a vital part of the offering, a "pleasing aroma" to the deity, signifying acceptance and favor. By stating that idols cannot smell, the psalmist exposes the futility of such offerings directed towards them, reinforcing their lifelessness and inability to derive any pleasure or perception from human actions. This further underscores their profound difference from the living God, who is depicted as receiving and delighting in the worship of His faithful.
Literary Devices
The power of Psalms 115:6, and indeed the broader passage, lies in its masterful use of several literary devices. Parallelism is central, particularly antithetical parallelism, where the possession of a physical organ ("ears," "noses") is immediately contrasted with the absence of its corresponding function ("hear not," "smell not"). This repetitive structure, seen also in Psalms 115:4-5, creates a rhythmic, almost mocking tone that systematically dismantles the credibility of idols. The psalmist employs personification by attributing human body parts (ears, noses) to inanimate objects, only to immediately negate their functional capacity, thereby emphasizing their lifelessness. This serves as a rhetorical device to highlight the absurdity of worshipping such objects. Furthermore, the passage uses irony: the very objects crafted to represent powerful deities are shown to be utterly powerless and senseless. This serves as a powerful polemic against idolatry, a direct and forceful argument against the worship of false gods, using vivid, sensory language to make its point undeniably clear. The cumulative effect is a profound theological statement on the nature of true divinity versus man-made substitutes.
Theological and Thematic Connections
The theological implications of Psalms 115:6 extend far beyond a simple critique of ancient pagan practices. The verse serves as a foundational statement on the nature of true divinity: God is not merely an abstract concept but a living, active, and responsive being who perceives, understands, and acts. In contrast, anything that is man-made, whether a physical idol or a conceptual substitute for God, is inherently lifeless and impotent. This distinction is crucial for understanding the biblical emphasis on monotheism and the exclusive worship of Yahweh. The inability of idols to hear or smell underscores their utter lack of immanence and transcendence; they cannot interact with the world or their worshippers. This theological truth calls believers to place their trust solely in the God who truly hears their prayers, sees their needs, and responds with power and love, fostering a dynamic, living relationship rather than a static, one-sided devotion.
Reflection and Application
While overt worship of physical idols may be less common in many contemporary societies, the core spiritual challenge presented by Psalms 115:6 remains profoundly relevant. The verse compels us to examine what we truly place our ultimate trust, hope, and devotion in. Modern "idols" often manifest as anything we elevate to a position of ultimate authority or source of security apart from the living God—be it wealth, career success, social status, personal achievements, technology, or even self-reliance. These contemporary idols, much like their ancient counterparts, promise fulfillment or control but are ultimately inert; they cannot truly hear our deepest cries, respond to our existential needs, or provide lasting comfort and salvation. This passage calls us to a radical self-assessment: are we investing our lives and spiritual energy into things that are fundamentally unresponsive and incapable of true interaction, or are we cultivating a vibrant, responsive relationship with the God who actively listens, sees, knows, and intervenes on behalf of His beloved children? The psalmist urges us to turn from anything that promises life but delivers inertness, and instead to place our full confidence in the Lord, who truly hears our prayers and responds with wisdom, love, and power.
Questions for Reflection
FAQ
Why does the psalm focus so much on the physical senses of idols?
The psalm's detailed focus on the physical senses (mouths, eyes, ears, noses, hands, feet) of idols, followed by the negation of their corresponding functions, serves a crucial polemical purpose. In the ancient world, pagan deities were often represented by elaborate statues, and rituals were sometimes performed to "animate" them or believe they could perceive offerings. By systematically listing these senses and asserting their non-functionality, the psalmist directly refutes the claims of idol worship. It highlights the profound difference between the lifeless, man-made objects and the living God of Israel, who truly sees, hears, speaks, and acts. This vivid contrast exposes the absurdity and futility of worshipping something that cannot even perceive its worshippers or their pleas, as seen in Psalms 94:9.
How can this verse be relevant to people today who don't worship physical idols?
While physical idol worship may not be as prevalent in many contemporary societies, the spiritual principle behind Psalms 115:6 remains profoundly relevant. The verse challenges us to identify anything in our lives that we elevate to a position of ultimate trust, hope, or devotion apart from the living God. These "modern idols" can be anything from wealth, career success, social media validation, personal achievements, or even political ideologies. The core message is that anything we rely on more than God for our ultimate security, identity, or fulfillment is ultimately inert and incapable of truly hearing our deepest needs, responding to our cries, or providing lasting salvation. It calls us to recognize the futility of placing our faith in anything that is not the active, responsive, and sovereign God, who truly hears and acts on behalf of His people, as described throughout the Psalms.
Christ-Centered Fulfillment
Psalms 115:6, with its stark contrast between lifeless idols and the living God, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Old Testament's polemic against idols, which cannot hear or smell, powerfully foreshadows the active, incarnate presence of God in Jesus. Unlike the inert statues, Jesus is God made flesh, fully possessing and perfectly exercising divine senses and power. He is the one who truly "hears" the cries of the sick and the repentant, as seen in His healing of the blind and deaf (Mark 7:31-37) and His compassionate response to the pleas of the Canaanite woman (Matthew 15:21-28). Moreover, in His sacrificial death, Jesus became the ultimate "pleasing aroma" to God (Ephesians 5:2), a perfect offering that truly ascends to the Father, unlike the futile offerings to senseless idols. The spiritual blindness and deafness associated with idol worship in the Old Testament are overcome in Christ, who opens eyes and ears to spiritual truth (Luke 24:45). Through Him, we are called to worship the living God "in spirit and truth" (John 4:24), recognizing that our God is not a silent, immobile deity, but the One who speaks, hears, and acts through His Son, the very embodiment of divine responsiveness and life.