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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 115:7 serves as a poignant and powerful indictment against the futility of idolatry, vividly contrasting the inertness of man-made images with the dynamic, living God of Israel. This verse, embedded within a broader polemic against false gods, meticulously details the paradox of idols possessing human-like features—hands, feet, and a throat—yet being utterly devoid of the capacity to act, move, or speak, thereby underscoring the absurdity of placing trust or worship in anything other than the Almighty Creator.
Context
Literary Context
Psalm 115 is a communal lament and hymn of praise, likely used in temple worship, where the people of Israel appeal to God for vindication and glorify His name amidst the taunts of surrounding nations who question His power and presence. The psalm opens with a fervent plea for God's glory to be magnified, not Israel's, emphasizing His steadfast love and truth (verses 1-3). This sets the theological foundation for a direct and scathing critique of idolatry (verses 4-8), with verse 7 serving as a central, illustrative point of the idols' impotence. The psalm then transitions to an earnest exhortation for Israel to place their trust solely in the Lord (verses 9-11), culminating in a blessing and a resounding call to worship the living God (verses 12-18), thereby reinforcing the core message that only the God of Israel is truly worthy of unwavering trust and adoration.
Historical & Cultural Context
Ancient Israel was situated amidst a geopolitical landscape saturated with polytheistic cultures that extensively practiced the worship of physical idols. Nations such as Egypt, Assyria, Babylon, and the various Canaanite peoples meticulously crafted images of their deities from precious metals, wood, and stone, often believing these objects either embodied divine power or served as conduits to it. These idols were frequently anthropomorphic, designed with human-like features to represent their gods. Psalm 115 directly confronts this pervasive pagan practice, highlighting the inherent absurdity of venerating objects that are explicitly described as the "work of human hands" in Psalms 115:4. The psalm's message was a vital and recurring reminder to Israel, who were perpetually tempted to assimilate the religious customs of their neighbors, to remain steadfastly faithful to their covenant God, who is Spirit and transcends all physical representation, as commanded in the Second Commandment.
Key Themes
Psalms 115:7 profoundly contributes to several pivotal themes within Psalm 115 and the broader biblical narrative. Firstly, it powerfully illustrates The Folly and Futility of Idolatry, by vividly portraying the utter absurdity of worshipping objects that are inherently incapable of any action, intervention, or response, despite their outward resemblance to living beings. Secondly, it underscores the Impotence of False Gods, demonstrating through concrete examples that idols "handle not," "walk not," and "speak not," rendering them entirely useless as objects of worship or reliance. This stands in stark contrast to the actively engaged God of Israel, who "does whatever pleases him" as declared in Psalms 115:3. Finally, and most significantly, the verse establishes a profound Contrast with the Living God, implicitly asserting that the God of Israel is dynamic, omnipotent, and intimately responsive. Unlike the inert images of pagan deities, He possesses hands that create and deliver, feet that lead and guide, and a voice that speaks, commands, and reveals His will, actively working on behalf of His people, as seen in the depiction of God's active involvement in Jeremiah 10:10.
Exposition and Analysis
Key Word Analysis
Referring to the open hand, indicating power, means, or direction. In the context of idols, the mention of "hands" highlights the ironic absence of agency. Idols are crafted by human hands, yet they possess no inherent capacity to act, create, help, or defend themselves or their worshippers. This underscores their fundamental inertness and powerlessness, contrasting sharply with the hands of the living God, which are active in creation, provision, and deliverance, such as in Deuteronomy 32:39.
Referring to a foot as used in walking or a step. Similarly, the mention of "feet" emphasizes the idols' inherent inability to move, walk, or go. They are stationary, requiring human effort to be transported, symbolizing their utter lack of initiative, presence, or ability to intervene in human affairs. This stands in stark opposition to the God who "walks" with His people, as depicted in Genesis 3:8, and whose feet are swift to deliver or to execute judgment.
Referring to the throat (as roughened by swallowing) or the vocal apparatus. The idols' inability to speak through their throat signifies their complete lack of communication, revelation, or response. Unlike the living God who speaks creation into being, reveals His will through His Word and prophets, and answers the prayers of His people, idols are silent, deaf, and unresponsive, thereby emphasizing their non-existence as true divine entities.
Verse Breakdown
"They have hands, but they handle not"
This initial clause immediately establishes the core paradox: idols possess the physical form of hands, yet they are entirely devoid of the functional capability associated with them. They cannot grasp, create, bless, or harm. This highlights their absolute powerlessness and their inability to interact with the world or their worshippers in any meaningful or active way, rendering them utterly useless.
"feet have they, but they walk not"
This clause further illustrates the profound inertness of these idols. Despite being fashioned with feet, they are inherently immobile. They cannot move to offer aid, to intervene in a crisis, to come to the assistance of their devotees, or to lead them. Their static nature underscores their complete dependence on human manipulation and their incapacity to initiate any action whatsoever.
"neither speak they through their throat"
This final clause culminates the indictment by pointing to the idols' inability to communicate. Unlike a living deity who might issue commands, provide guidance, or respond to petitions, these idols are perpetually silent. They offer no revelation, no comfort, no warning, and no answer, rendering them completely worthless as objects of worship or as sources of divine wisdom or intervention.
Literary Devices
Psalms 115:7 employs several potent literary devices to convey its profound theological message. The most prominent is Inverted Anthropomorphism, where human physical attributes (hands, feet, throat) are ascribed to the idols, but immediately negated by their complete inability to perform the associated actions. This creates a stark Contrast between the idols' outward appearance and their inner reality, powerfully highlighting their lifelessness and impotence. The Repetition of the negative "not" (explicit in "handle not," "walk not," and "neither speak") serves as a powerful rhetorical device, hammering home the absolute powerlessness and futility of these false gods. Furthermore, there is a discernible element of Irony in the fact that human beings, who are themselves active and capable, craft these images in their own likeness, endowing them with human features, only for the psalmist to expose their utter lack of life and function, thereby demonstrating the inherent superiority of the creators over their lifeless creations.
Theological and Thematic Connections
This verse stands as a foundational statement on the nature of authentic worship and the unique character of the one true God, deeply rooted in the Old Testament's uncompromising monotheistic theology. It functions as a direct and unyielding polemic against idolatry, a recurring and destructive sin throughout Israel's history, by unequivocally exposing the emptiness and deceit of worshipping anything other than the Lord. Theologically, it asserts God's singular nature as a living, active, and responsive being, in stark contrast to the inert, man-made objects of pagan veneration. This fundamental distinction is crucial for comprehending God's absolute sovereignty, His unwavering covenant faithfulness, and His demand for exclusive devotion from His people. The verse implicitly but powerfully conveys that genuine worship should be directed solely to that which possesses true life, inherent power, and the demonstrable ability to interact meaningfully with humanity.
Reflection and Application
While the immediate historical context of Psalms 115:7 directly addresses the physical idols of ancient paganism, its profound principles resonate with compelling relevance in contemporary life. Modern idolatry rarely involves prostrating oneself before stone statues, yet it manifests pervasively as placing ultimate trust, hope, and devotion in anything other than God that promises security, identity, or fulfillment. This can encompass a myriad of pursuits: wealth accumulation, career success, social status, personal achievements, physical appearance, technological advancements, political ideologies, or even a profound reliance on self. Just like the ancient idols, these modern objects of worship, despite their alluring promises, ultimately "handle not" our deepest spiritual needs, "walk not" us through true adversity, and "speak not" genuine truth or lasting peace. They are inherently powerless to provide ultimate meaning, enduring joy, or eternal salvation. This verse therefore calls us to a radical and honest self-examination: What do we truly worship? Where do we seek our ultimate security, significance, and satisfaction? It compels us to repent of any misplaced allegiances and to decisively re-center our lives on the living God, who alone is active, powerful, and intimately involved in the lives of His people, and thus uniquely worthy of our unwavering trust and adoration.
Questions for Reflection
FAQ
What is the primary message of Psalms 115:7 for a modern believer?
For a modern believer, Psalms 115:7 serves as a timeless and critical warning against idolatry in all its insidious forms. While we may not literally bow to physical statues, the verse profoundly challenges us to identify anything in our lives—be it money, power, relationships, career, self-image, or even technology—that we elevate to the position of ultimate reliance for security, identity, or fulfillment instead of God. The core message is that anything we enthrone in God's rightful place is ultimately impotent; it cannot truly help us, guide us, or speak genuine truth into our lives. It calls us to recognize the inherent futility of such misplaced trust and to redirect our worship and absolute reliance solely to the living God, who alone is active, powerful, and truly able to meet our deepest needs, as He is the one "who made heaven and earth" (Psalms 115:15).
Christ-Centered Fulfillment
Psalms 115:7, with its stark and vivid portrayal of the utter impotence of lifeless idols, finds its ultimate fulfillment and profound contrast in the person and redemptive work of Jesus Christ. While the psalmist describes idols as possessing hands that cannot handle, feet that cannot walk, and throats that cannot speak, Jesus is the very embodiment of the living God, actively creating, sustaining, and redeeming. His hands touched the sick and healed them with divine authority (Matthew 8:3), broke bread to miraculously feed thousands (Matthew 14:19), and were ultimately pierced on the cross for our salvation, bearing the weight of the world's sin (John 19:18). His feet walked on the turbulent waters of the Sea of Galilee, demonstrating His mastery over creation (Matthew 14:25), journeyed tirelessly throughout Galilee and Judea to preach the good news of the kingdom (Mark 1:38), and triumphantly carried Him out of the tomb, signifying His decisive victory over death and sin (Luke 24:36-43). His throat spoke words of life, truth, and unparalleled authority, commanding demons to depart (Mark 1:27), teaching with wisdom that astonished the crowds (Matthew 7:29), and declaring "It is finished" (John 19:30), thereby completing the work of redemption. Jesus is not a lifeless image but the living God incarnate, actively working, speaking, and saving, proving Himself to be the only worthy object of our worship and trust, the one true mediator between God and humanity (1 Timothy 2:5).