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In the KJVVerse 15,840 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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Augustine of HippoAD 430
Exposition on Psalm 115
The result that ensues is that described in the next verse: "They that make them are like them, and so are all such as put their trust in them" [Psalm 115:8]. Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live. "But the house of Israel has hoped in the Lord" [Psalm 115:9]. "For hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it." [Romans 8:24-25] But that this patience may endure to the end, "He is their helper and defender." Do perhaps spiritual persons (by whom carnal minds are built up in "the spirit of meekness," [Galatians 6:1] because they pray as higher for lower minds) already see, and is that already to them reality which to the lower is hope? It is not so. For even "the house of Aaron has hope in the Lord" [Psalm 115:10]. Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, [Philippians 3:12-14] and may know even as they are known, [1 Corinthians 13:12] "He is their helper and defender." For both "fear the Lord, and have hoped in the Lord: He is their helper and defender" [Psalm 115:11].
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 115:9 delivers a profound and direct injunction to the nation of Israel, calling them to place their unwavering trust in the LORD. This exhortation is immediately followed by the foundational truth that underpins such confidence: Yahweh Himself is their unfailing "help" and impenetrable "shield." The verse encapsulates a core theological principle of the psalm, sharply contrasting the living, active, and provident God with the inert, powerless idols of the surrounding pagan cultures, thereby underscoring the absolute futility of misplaced trust.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 115:9 employs several potent literary devices to convey its message. The verse begins with an Apostrophe, directly addressing "O Israel," drawing the nation into a personal and immediate engagement with the divine command. This direct address creates a sense of urgency and intimacy. Following this, the verse utilizes Metaphor extensively, describing God as "their help and their shield." These are not literal descriptions but symbolic representations of God's active and protective nature. "Help" is a metaphor for divine assistance and provision, while "shield" is a metaphor for impenetrable defense and security. The entire psalm is built upon a strong Contrast (or antithesis), particularly evident in the preceding verses (115:4-8), which sets the living, active God against the inert, powerless idols. Verse 9 serves as the positive injunction arising from this contrast, urging trust in the One who is truly capable. Finally, the verse exhibits a form of Parallelism within its two clauses, where the command to trust is directly followed by the reason for that trust, creating a logical and reinforcing structure that underscores the certainty of God's character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 115:9 stands as a powerful testament to the biblical understanding of God's character and humanity's proper response. It underscores the absolute necessity of monotheistic faith, rejecting any form of divided loyalty or trust in created things. The twin metaphors of "help" and "shield" are deeply embedded in the theological fabric of Scripture, portraying God as both immanently involved in the daily struggles of His people and transcendentally powerful to defend them from all harm. This verse affirms God's covenant faithfulness, reminding Israel that their security and well-being are inextricably linked to their unwavering reliance on Him, the only true source of salvation and protection. It is a timeless call to acknowledge God's sovereignty and to find ultimate security not in human strength, wealth, or worldly systems, but in the unfailing character of Yahweh.
REFLECTION AND APPLICATION
For believers today, Psalms 115:9 remains a vibrant and essential directive. In a world that often encourages self-reliance, accumulation of wealth, or trust in political systems and technological advancements for security, this verse redirects our gaze to the singular, unshakeable source of true help and protection: God alone. It challenges us to honestly assess where our ultimate trust lies, especially in moments of crisis, uncertainty, or temptation. By actively choosing to "trust in the LORD," we are not merely expressing a theological belief but are engaging in a radical act of dependence that acknowledges His sovereignty over all circumstances and His unwavering commitment to His children. This trust frees us from the anxieties of trying to control our own destinies and empowers us to live confidently, knowing that our divine Helper and Shield is actively engaged in our lives, guarding us against spiritual attacks, emotional distress, and physical dangers. It calls us to discard any "modern idols"—anything that subtly takes God's rightful place in our hearts—and to confidently lean into His perfect provision and impenetrable defense.
Questions for Reflection
FAQ
Why is Israel specifically called to trust in the LORD in this verse?
Answer: Israel is specifically called to trust in the LORD because they are God's covenant people, chosen to bear His name and witness to the world. In the context of Psalm 115, this call serves as a direct counterpoint to the surrounding nations and their worship of lifeless idols. While other nations put their trust in gods "made by human hands" (Psalm 115:4), Israel is exhorted to remember their unique relationship with Yahweh, the living God who is in the heavens and does "whatever he pleases" (Psalm 115:3). This call emphasizes their distinct identity and responsibility to live out their covenant by placing exclusive reliance on their true God, who alone is capable of providing genuine help and protection. The subsequent verses extend this call to the "house of Aaron" and "those who fear the LORD" (Psalm 115:10-11), broadening the scope but maintaining Israel as the primary recipient of this foundational command.
CHRIST-CENTERED FULFILLMENT
Psalms 115:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament reveals Yahweh as the "help" and "shield" of His people, the New Testament unveils how this divine character is perfectly embodied and extended through the Son. Jesus is not merely a helper but the very presence of God with us, Immanuel (Matthew 1:23). He is our ultimate help, providing not just temporal aid but eternal salvation, delivering us from the power of sin and death through His atoning sacrifice (Romans 5:8). He is the Good Shepherd who lays down His life for His sheep, offering the ultimate protection (John 10:11). Furthermore, Christ's work on the cross and His resurrection are the ultimate "shield" against the accusations of the enemy and the wrath of God against sin. Through faith in Him, we are shielded by His righteousness (Romans 3:22) and secured by His power, so that nothing "shall separate us from the love of God that is in Christ Jesus our Lord" (Romans 8:38-39). The Holy Spirit, sent by Christ, also functions as our Helper (Paraclete), guiding, comforting, and empowering believers in every circumstance (John 14:26). Thus, the ancient call to trust in the LORD finds its complete and living expression in trusting in Jesus, our comprehensive help and eternal shield.