Psalms · Chapter 115

Verse 1. Not unto us, O Lord] We take no merit to ourselves; as thine is the kingdom, and the power in that kingdom, so is thy glory. For thy mercy, and for thy truth’s sake.] Thy mercy gave thy promise, thy truth fulfilled it.

Verses 1, 2. Not unto us, O Lord, not unto us — By the repetition of these words the psalmist humbly expresses his sense of the unworthiness of the Jews to receive the signal blessings with which the Lord had favoured them; or rather, which they were now entreating him to bestow upon them, and which they expected to receive. For, as Dr. Horne justly observes, “it is evident from these two verses, that the Psalm is not a thanksgiving for victory, but a petition for deliverance.” Unto thy name give glory, &c. — As we entreat thy favour and aid, and that thou wouldest work gloriously on our behalf, so we do not desire this out of a vain-glorious disposition, that we may get renown by the conquest of our proud enemies, but that thy honour may be vindicated from all their contempts and blasphemies. For thy mercy and thy truth’s sake — If thou wilt deliver us we will not arrogate the praise and glory of the deliverance to our own merit or valour, but to thy mercy, which inclines thee to pity, pardon, and be gracious to us, and to thy truth, which disposeth thee to fulfil thy promises. Wherefore should the heathen say — Why shouldest thou give them any colour or occasion to say, with their lips, or in their hearts, Where is now their God? — Where is he who undertook to be their God and Saviour, and whom they worship, and of whom they used to boast, insulting over us, and over our gods.

1. Not unto us—Not to us the glory, nor for our sakes. The repetition of this is for emphasis, showing how thoroughly the nation disclaimed any desert or merit as the ground of their prayer for help. The “glory” was wholly the Lord’s. For thy mercy, and for thy truth’s sake—Two distinguishing attributes displayed in redemption, (John 1:7,) for the vindication of which God is now called to interfere.

Verse 2. Wherefore should the heathen say] This appears to refer to a time in which the Israelites had suffered some sad reverses, so as to be brought very low, and to be marked by the heathen.

Verses 1, 2. Not unto us, O Lord, not unto us — By the repetition of these words the psalmist humbly expresses his sense of the unworthiness of the Jews to receive the signal blessings with which the Lord had favoured them; or rather, which they were now entreating him to bestow upon them, and which they expected to receive. For, as Dr. Horne justly observes, “it is evident from these two verses, that the Psalm is not a thanksgiving for victory, but a petition for deliverance.” Unto thy name give glory, &c. — As we entreat thy favour and aid, and that thou wouldest work gloriously on our behalf, so we do not desire this out of a vain-glorious disposition, that we may get renown by the conquest of our proud enemies, but that thy honour may be vindicated from all their contempts and blasphemies. For thy mercy and thy truth’s sake — If thou wilt deliver us we will not arrogate the praise and glory of the deliverance to our own merit or valour, but to thy mercy, which inclines thee to pity, pardon, and be gracious to us, and to thy truth, which disposeth thee to fulfil thy promises. Wherefore should the heathen say — Why shouldest thou give them any colour or occasion to say, with their lips, or in their hearts, Where is now their God? — Where is he who undertook to be their God and Saviour, and whom they worship, and of whom they used to boast, insulting over us, and over our gods.

2. Where is now their God—This was the common taunt and challenge of the heathen whenever Israel fell into their hands, or they were flushed with expectation of a victory; Psalm 42:3, 10; 79:10; Joel 2:17: and this placed the issue directly between Jehovah and the idols. No reproach of the heathen ever stung the Hebrew heart like this.

Verse 3. He hath done whatsover he hath pleased.] There was too much cause for his abandoning us to our enemies; yet he still lives and rules in heaven and in earth.

Verse 3. But our God — He whom, notwithstanding their reproaches, we are not ashamed to own for our God, is in the heavens — Although he has no visible shape, nor is present with us in a corporeal form, nor have we any image of him, such as they have of their idols, yet he hath a certain and glorious place of peculiar residence, even the highest heavens, where he manifests himself to spiritual and glorious beings, as clothed with infinite power and majesty, and from whence he beholds and governs this lower world, and all the creatures that are in it. He hath done — Or, he doth whatsoever he pleased — Or, pleaseth. By his only will and pleasure all things were at first made, and are still disposed and governed. And, without the appointment or permission of his providence, nothing comes to pass, and therefore your successes against us, and injuries done us, do not proceed from an invincible power in you or in your idols, nor from any defect of power or goodness in our God, but only from hence, that it pleases him, for many wise and good reasons, to afflict us, and give you prosperity for a time.

3. But our God is in the heavens—A fine retort. Our God is not represented by images of gold, silver, and wood, but is invisible, dwelling in the heavens; he hath done whatsoever he… pleased.

Verse 4. Their idols are silver, &c.] They are metal, stone, and wood. They are generally made in the form of man, but can neither see, hear, smell, feel, walk, nor speak. How brutish to trust in such! And next to these, in stupidity and inanity, must they be who form them, with the expectation of deriving any good from them. So obviously vain was the whole system of idolatry, that the more serious heathens ridiculed it, and it was a butt for the jests of their freethinkers and buffoons. How keen are those words of Juvenal!

———————————Audis

Jupiter, haec? nec labra moves, cum mittere vocem.

Debueras, vel marmoreus vel aheneus? aut cur

In carbone tuo charta pia thura soluta

Ponimus, et sectum vituli jecur, albaque porci

Omenta? ut video, nullum discrimen habendum est.

Effigies inter vestras, statuamque Bathylli.

SAT. xiii., ver. 113.

“Dost thou hear, O Jupiter, these things? nor move thy lips when thou oughtest to speak out, whether thou art of marble or of bronze? Or, why do we put the sacred incense on thy altar from the opened paper, and the extracted liver of a calf, and the white caul of a hog? As far as I can discern there is no difference between thy statue and that of Bathyllus.” This irony will appear the keener, when it is known that Bathyllus was a fiddler and player, whose image by the order of Polycrates, was erected in the temple of Juno at Samos. See Isaiah 41:1. &c.; Isaiah 46:7; Jeremiah 10:4, 5, &c.; and Psalm 135:15, 16.

Verses 4-7. Their idols — The objects of their idolatrous worship, are silver and gold — That is, images made of silver and gold, dug out of the earth. Their gods are so far from being the makers of all things, or of any thing, that they themselves are the work of those that adore them. As the matter of them is wholly from the earth, so they have their form and figure from the art of man; and therefore they ought rather, if it were possible, to worship man, as their Creator and Lord, than be worshipped by him. They have mouths, &c. — The painter, the carver, the statuary performed their parts: they gave them the figure and appearance of mouths and eyes, ears and noses, hands and feet. But they could not put life into them, nor therefore any sense. They speak not in answer to those that consult them. They see not the prostrations of their worshippers before them, much less their distresses or wants. They hear not their prayers, how loud soever; they smell not their incense, however strong or sweet; they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers, or are able to stretch out their hands to the needy. They walk not; nor can they stir a step for the relief of those that apply to them for help. Nay, they do not so much as breathe through their throat, nor have they the least sign or symptom of life or motion: but are things as perfectly dead after the priest has pretended to consecrate them, and call a deity into them, as they were before. Here then we have a most striking and “beautiful contrast between the God of Israel and the heathen idols. He made every thing, they are themselves made by men; he is in heaven, they are upon earth; he doth whatsoever he pleaseth, they can do nothing; he seeth the distresses, heareth and answereth the prayers, accepteth the offerings, cometh to the assistance, and effecteth the salvation of his servants; they are blind, deaf, and dumb, senseless, motionless, and impotent.” And observe well, reader, “equally slow to hear, equally impotent to save, in time of greatest need, will every worldly idol prove, on which men have set their affections, and to which they, in effect, say, Thou art my God.” — Horne.

4. Their idols are silver and gold—The contrast still appears between “our God” and “their idols.” The idols of the heathen are pretended images or representations of deities, who, upon the consecration of the images, are supposed to take up their dwelling in them, and to act through them. The image itself was considered as a help to the mind, through the senses, to ascend to the divinities. But the vulgar mind has always omitted this distinction, and paid sacred honours to the image. The Romish Church has borrowed its system of image worship from the heathen, defending it upon the same principle, but has succeeded no better than they in rescuing the mind from depraved and depraving conceptions of God and his worship. The description of idols in verses 4-8 is given in the sarcastic style of Isaiah 44:9-20, and developed from the fundamental passage, (Deuteronomy 4:28,) later on copied by the returned exiles.

Verses 4-7. Their idols — The objects of their idolatrous worship, are silver and gold — That is, images made of silver and gold, dug out of the earth. Their gods are so far from being the makers of all things, or of any thing, that they themselves are the work of those that adore them. As the matter of them is wholly from the earth, so they have their form and figure from the art of man; and therefore they ought rather, if it were possible, to worship man, as their Creator and Lord, than be worshipped by him. They have mouths, &c. — The painter, the carver, the statuary performed their parts: they gave them the figure and appearance of mouths and eyes, ears and noses, hands and feet. But they could not put life into them, nor therefore any sense. They speak not in answer to those that consult them. They see not the prostrations of their worshippers before them, much less their distresses or wants. They hear not their prayers, how loud soever; they smell not their incense, however strong or sweet; they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers, or are able to stretch out their hands to the needy. They walk not; nor can they stir a step for the relief of those that apply to them for help. Nay, they do not so much as breathe through their throat, nor have they the least sign or symptom of life or motion: but are things as perfectly dead after the priest has pretended to consecrate them, and call a deity into them, as they were before. Here then we have a most striking and “beautiful contrast between the God of Israel and the heathen idols. He made every thing, they are themselves made by men; he is in heaven, they are upon earth; he doth whatsoever he pleaseth, they can do nothing; he seeth the distresses, heareth and answereth the prayers, accepteth the offerings, cometh to the assistance, and effecteth the salvation of his servants; they are blind, deaf, and dumb, senseless, motionless, and impotent.” And observe well, reader, “equally slow to hear, equally impotent to save, in time of greatest need, will every worldly idol prove, on which men have set their affections, and to which they, in effect, say, Thou art my God.” — Horne.

Verses 4-7. Their idols — The objects of their idolatrous worship, are silver and gold — That is, images made of silver and gold, dug out of the earth. Their gods are so far from being the makers of all things, or of any thing, that they themselves are the work of those that adore them. As the matter of them is wholly from the earth, so they have their form and figure from the art of man; and therefore they ought rather, if it were possible, to worship man, as their Creator and Lord, than be worshipped by him. They have mouths, &c. — The painter, the carver, the statuary performed their parts: they gave them the figure and appearance of mouths and eyes, ears and noses, hands and feet. But they could not put life into them, nor therefore any sense. They speak not in answer to those that consult them. They see not the prostrations of their worshippers before them, much less their distresses or wants. They hear not their prayers, how loud soever; they smell not their incense, however strong or sweet; they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers, or are able to stretch out their hands to the needy. They walk not; nor can they stir a step for the relief of those that apply to them for help. Nay, they do not so much as breathe through their throat, nor have they the least sign or symptom of life or motion: but are things as perfectly dead after the priest has pretended to consecrate them, and call a deity into them, as they were before. Here then we have a most striking and “beautiful contrast between the God of Israel and the heathen idols. He made every thing, they are themselves made by men; he is in heaven, they are upon earth; he doth whatsoever he pleaseth, they can do nothing; he seeth the distresses, heareth and answereth the prayers, accepteth the offerings, cometh to the assistance, and effecteth the salvation of his servants; they are blind, deaf, and dumb, senseless, motionless, and impotent.” And observe well, reader, “equally slow to hear, equally impotent to save, in time of greatest need, will every worldly idol prove, on which men have set their affections, and to which they, in effect, say, Thou art my God.” — Horne.

Verses 4-7. Their idols — The objects of their idolatrous worship, are silver and gold — That is, images made of silver and gold, dug out of the earth. Their gods are so far from being the makers of all things, or of any thing, that they themselves are the work of those that adore them. As the matter of them is wholly from the earth, so they have their form and figure from the art of man; and therefore they ought rather, if it were possible, to worship man, as their Creator and Lord, than be worshipped by him. They have mouths, &c. — The painter, the carver, the statuary performed their parts: they gave them the figure and appearance of mouths and eyes, ears and noses, hands and feet. But they could not put life into them, nor therefore any sense. They speak not in answer to those that consult them. They see not the prostrations of their worshippers before them, much less their distresses or wants. They hear not their prayers, how loud soever; they smell not their incense, however strong or sweet; they handle not the gifts presented to them, much less have they any gifts to bestow on their worshippers, or are able to stretch out their hands to the needy. They walk not; nor can they stir a step for the relief of those that apply to them for help. Nay, they do not so much as breathe through their throat, nor have they the least sign or symptom of life or motion: but are things as perfectly dead after the priest has pretended to consecrate them, and call a deity into them, as they were before. Here then we have a most striking and “beautiful contrast between the God of Israel and the heathen idols. He made every thing, they are themselves made by men; he is in heaven, they are upon earth; he doth whatsoever he pleaseth, they can do nothing; he seeth the distresses, heareth and answereth the prayers, accepteth the offerings, cometh to the assistance, and effecteth the salvation of his servants; they are blind, deaf, and dumb, senseless, motionless, and impotent.” And observe well, reader, “equally slow to hear, equally impotent to save, in time of greatest need, will every worldly idol prove, on which men have set their affections, and to which they, in effect, say, Thou art my God.” — Horne.

Verse 7. Neither, speak they through their throat. In speaking, the breast is the wind-chest; the larynx is the pipe; the tongue, the palate, and the teeth act as nimble keys. So utterance is performed, of which idols are altogether incapable. In the Hebrew sanctuary was the living oracle.

7. Neither speak they through their throat—The speaking through the throat seems here to be contrasted with speaking with the tongue. Compare Psalm 35:28. The latter was open, articulate speech; the former, low, whispering, and often inarticulate—a muttering. See Isaiah 8:19; 59:3. The word rendered “speak,” here, is sometimes rendered meditate, (see Joshua 1:8; Psalm 77:12,) because meditating is an inward speaking to one’s self, often accompanied with low, half inarticulate sounds. See on Psalm 90:9. The idea of the text seems to be, that these idols could not make even a breathlike, inarticulate sound. The psalmist had already denied their power of enunciating words, or of speech proper, in verse 5, where another word is used. A satirical allusion may also be here intended to the custom of the heathen priests and necromancers of uttering their magical formulas in a low, guttural tone. See Isaiah 8:19. The Septuagint calls them, those who speak, or make a sound, from the belly, ventriloquists.

V. 8. Are like them-As void of all sense or reason as their images.

Verse 8. They that make them — And trust in, or worship them as gods, are like unto them — Are as ignorant and stupid, and void of all sense and reason, as those images themselves, inasmuch as they do not make a proper use of those faculties which God hath given them, but, having eyes, see not, having ears, hear not, and having hearts, understand not. They see not the invisible things of the true and living God in the works of creation. They hear not the voice of his providence and grace, or that of the day and the night, which, in every speech and language, declares his glory, Psalm 19:2, 3. They understand not that an inanimate image, which their own hands have made, must be weaker, and every way inferior to themselves, and cannot afford them the least help in the time of their necessity.

8. They that make them are like unto them—The worshipper and the worshipped are alike vain, impotent, corrupt. Isaiah 44:9-11; Jeremiah 10:5; Habakkuk 2:18. The morals of the worshipper can never rise above his conceptions of the object worshipped. The heathen deities were deemed guilty of all the faults and vices of men, as their mythology shockingly attests, and the worship of them could never elevate men to a higher standard of purity. The heathen religion throughout is the invention of men who “did not like to retain God in their knowledge,” and hence, like all man-made religions, it was accommodated to the corrupt inclinations of human nature.

V. 9. Their-Who trust in him.

Verse 9. O Israel] The body of the Jewish people.

Verses 9-11. O Israel, trust in the Lord — Do not you follow the example of these infatuated idolaters, but trust in, worship, and serve the Lord only. He is their help and their shield — The shield to defend, and the help to support and strengthen those that trust in and cleave to him. O house of Aaron, trust in the Lord — You priests and Levites proceeding from Aaron, or related to him, who have peculiar reasons, and are under many and special obligations to trust in and serve him; who have a more distinct knowledge of God, which is the foundation of trust in, and obedience to, him, (Psalm 9:10,) and who are in duty bound to be both instructers of, and examples to, the people in this as well as in all other branches of truth and righteousness. Ye that fear the Lord — All of you, who worship the true God, not only Israelites, but even Gentile proselytes, trust in the Lord — “Let the men of the world make to themselves gods, and vainly trust in the work of their own hands or heads; but let the church repose all her confidence in Jehovah her Saviour and Redeemer, who alone can be her defender and protector;” and not suffer any apprehension of danger or distress, any trials or troubles, temptations or snares, whether from visible or invisible enemies, to separate her from him.

Ver. 9. Trust thou in the Lord. When Jeroboam’s hand was smitten with the leprosy, he did not trust in his newmade calves, but prayed the prophet to entreat the Lord his God, that his hand might be restored. Trust not in riches; trust not in any arm of flesh.

9. O Israel, trust thou in the Lord—From the disgusting picture of idols and idol worshippers, the author turns to Jehovah, the object of Israel’s “trust,” “their help and shield.” This change in the strain of the psalm, Perowne thinks, “must unquestionably have been accompanied by a change in the music.” The exhortation to trust, founded on the doctrine of Psalm 33:20, contrasts with the nothingness of idols and the depraving effect of idol worship. Help—Coupled with shield, should be understood in the military sense of succour. A threefold division of Israel is here given—Israel, the house of Aaron, and those who fear God; to which the “house of Levi” is added, Psalm 135:20. Their help—That is, that of all those who fear God and trust him.

V. 10. Aaron-You priests and Levites.

Verse 10. O house of Aaron] All the different classes of the priesthood.

Verses 9-11. O Israel, trust in the Lord — Do not you follow the example of these infatuated idolaters, but trust in, worship, and serve the Lord only. He is their help and their shield — The shield to defend, and the help to support and strengthen those that trust in and cleave to him. O house of Aaron, trust in the Lord — You priests and Levites proceeding from Aaron, or related to him, who have peculiar reasons, and are under many and special obligations to trust in and serve him; who have a more distinct knowledge of God, which is the foundation of trust in, and obedience to, him, (Psalm 9:10,) and who are in duty bound to be both instructers of, and examples to, the people in this as well as in all other branches of truth and righteousness. Ye that fear the Lord — All of you, who worship the true God, not only Israelites, but even Gentile proselytes, trust in the Lord — “Let the men of the world make to themselves gods, and vainly trust in the work of their own hands or heads; but let the church repose all her confidence in Jehovah her Saviour and Redeemer, who alone can be her defender and protector;” and not suffer any apprehension of danger or distress, any trials or troubles, temptations or snares, whether from visible or invisible enemies, to separate her from him.

V. 11. Ye that fear-All of you who worship the true God, not only Israelites, but even Gentile proselytes.

Verse 11. Ye that fear the Lord] All real penitents, and sincere believers, trust in the Lord, in the almighty, omniscient, and infinitely good Jehovah. He is their help and shield] He is the succour, support, guardian, and defence of all who put their confidence in him.

Verses 9-11. O Israel, trust in the Lord — Do not you follow the example of these infatuated idolaters, but trust in, worship, and serve the Lord only. He is their help and their shield — The shield to defend, and the help to support and strengthen those that trust in and cleave to him. O house of Aaron, trust in the Lord — You priests and Levites proceeding from Aaron, or related to him, who have peculiar reasons, and are under many and special obligations to trust in and serve him; who have a more distinct knowledge of God, which is the foundation of trust in, and obedience to, him, (Psalm 9:10,) and who are in duty bound to be both instructers of, and examples to, the people in this as well as in all other branches of truth and righteousness. Ye that fear the Lord — All of you, who worship the true God, not only Israelites, but even Gentile proselytes, trust in the Lord — “Let the men of the world make to themselves gods, and vainly trust in the work of their own hands or heads; but let the church repose all her confidence in Jehovah her Saviour and Redeemer, who alone can be her defender and protector;” and not suffer any apprehension of danger or distress, any trials or troubles, temptations or snares, whether from visible or invisible enemies, to separate her from him.

11. Ye that fear the Lord—This should not be applied to proselytes, as distinct from “Israel,” for the New Testament usage had not yet obtained. See Acts 13:16. Neither can we apply it to spiritual worshippers as distinguished from nominal Israel. Rather, with Hengstenberg, we accept it as a generic term for “the whole people,” for they were fearers of God by profession, and the term supplied a basis for the exhortation to trust God. This view is supported by verse 13, and Psalm 22:23; 135:20.

V. 12. Mindful-In our former straits, and therefore we trust he will still bless us.

Verse 12. The Lord hath been mindful] He has never yet wholly abandoned us to our enemies.

He will bless the house of Israel] He will bless the people as a nation; he will bless the priesthood and Levites; he will bless all of them who fear him, great and small, in whatsoever station or circumstances found. There is a great deal of emphasis in this verse: several words are redoubled to make the subject the more affecting. I give a literal translation:— Ver. 12: “The Lord has been mindful of us he will bless the house of Israel; she will bless the house of Aaron. Ver. 13: He will bless them that fear Jehovah, the small with the great. Ver. 14: Jehovah will add upon you, upon you and upon all your children. Ver. 15: Blessed are ye of the Lord, the Maker of heaven and earth. Ver. 16: The heavens of heavens are the Lord’s: but the earth he hath given to the sons of Adam.”

Jehovah is absolute Master of the universe. He has made the heavens of heavens, and also the earth; and this he gives to the children of Adam. When he exiled him from paradise, he turned him out into the earth, and gave it to him and his sons for ever, that they might dress, till, and eat of its produce all their days.

Verses 12, 13. The Lord hath been mindful of us — In our former straits and calamities, and therefore we trust he will still bless us, for he is still the same; his power and goodness are the same, and his promises inviolable; so that we have reason to hope he that hath delivered, and doth deliver, will yet deliver. He will bless the house of Israel — That is, he will bless the commonwealth; will bless his people in their civil and secular interests; he will bless the house of Aaron — The church, the ministry; he will bless his people, in their religious concerns. He will bless them that fear the Lord — Though they be not of the house of Israel, or of the house of Aaron; for it was a truth before Peter perceived it, that, in every nation, he that feareth God and worketh righteousness is accepted of him, Acts 10:34, 35. He will bless them, both small and great — That is, both young and old; both rich and poor; both high and low. God has blessings in store for them that are pious in early life, and for them that are old disciples; both for those that are poor and mean in the world, and those that are rich and make a figure in it; 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 sheep of his flock.

12. The Lord hath been mindful of us—A recognition of recent victory, or of victory assured by some prophet or oracle upon which the people were wont to rely, as 2 Chronicles 20:14-18; 2 Kings 19:20-34. Here, and in verse 13, the above three classes are again brought into view.

V. 13. Both small-Of whatsoever quality, high and low, rich and poor.

Verses 12, 13. The Lord hath been mindful of us — In our former straits and calamities, and therefore we trust he will still bless us, for he is still the same; his power and goodness are the same, and his promises inviolable; so that we have reason to hope he that hath delivered, and doth deliver, will yet deliver. He will bless the house of Israel — That is, he will bless the commonwealth; will bless his people in their civil and secular interests; he will bless the house of Aaron — The church, the ministry; he will bless his people, in their religious concerns. He will bless them that fear the Lord — Though they be not of the house of Israel, or of the house of Aaron; for it was a truth before Peter perceived it, that, in every nation, he that feareth God and worketh righteousness is accepted of him, Acts 10:34, 35. He will bless them, both small and great — That is, both young and old; both rich and poor; both high and low. God has blessings in store for them that are pious in early life, and for them that are old disciples; both for those that are poor and mean in the world, and those that are rich and make a figure in it; 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 sheep of his flock.

Verses 14, 15. The Lord shall increase you more and more — In number, power, and in all temporal and spiritual blessings, notwithstanding the efforts of your many enemies to diminish, weaken, and distress you. Hebrew, µkyl[ ãsy, the Lord shall add to you, namely, further and greater blessings. Here the psalmist turns himself to them, and assures them of the favour of him who created, and who upholds and governs all things. You and your children — The blessing bestowed on you shall descend on your children with a continual increase. There is a blessing entailed on the offspring of them that fear God, even in their infancy. Or, he shall bless you in your children, and you shall have the comfort of seeing them increasing, as in stature, so in wisdom and grace, and in favour with God and men. Ye are blessed of the Lord — You and your children are so; all that see them shall acknowledge that they are the seed which the Lord hath blessed, Isaiah 61:9. Ye are blessed of the Lord — Not of an impotent idol which can do its worshippers neither good nor hurt, but of Jehovah, who made heaven and earth — Whose blessings therefore are free, for he needs not any thing himself; and therefore are rich, for he hath all things at command for you, and if you fear and trust in him he will bless you indeed, in spite of all that your enemies can do against you.

14. A form of blessing founded on Deuteronomy 1:11, and timely here, as the danger threatened general wasting and desolation.

Verses 14, 15. The Lord shall increase you more and more — In number, power, and in all temporal and spiritual blessings, notwithstanding the efforts of your many enemies to diminish, weaken, and distress you. Hebrew, µkyl[ ãsy, the Lord shall add to you, namely, further and greater blessings. Here the psalmist turns himself to them, and assures them of the favour of him who created, and who upholds and governs all things. You and your children — The blessing bestowed on you shall descend on your children with a continual increase. There is a blessing entailed on the offspring of them that fear God, even in their infancy. Or, he shall bless you in your children, and you shall have the comfort of seeing them increasing, as in stature, so in wisdom and grace, and in favour with God and men. Ye are blessed of the Lord — You and your children are so; all that see them shall acknowledge that they are the seed which the Lord hath blessed, Isaiah 61:9. Ye are blessed of the Lord — Not of an impotent idol which can do its worshippers neither good nor hurt, but of Jehovah, who made heaven and earth — Whose blessings therefore are free, for he needs not any thing himself; and therefore are rich, for he hath all things at command for you, and if you fear and trust in him he will bless you indeed, in spite of all that your enemies can do against you.

15. A form of blessing borrowed from Melchizedek. Genesis 14:19.

V. 16. The Lord’s-In a peculiar manner, where he dwelleth in that light and glory, to which no man can approach. Given-As the foregoing verse declares, that God was the creator of heaven and earth, so this asserts that he is also their Lord and governor to dispose of all men and things as he pleases.

Verse 16. The heavens are the Lord’s — Namely, in a peculiar manner, where he dwelleth in that light and glory to which no man can approach, and whence he beholdeth and disposeth of all persons and things upon earth. But the earth — Or, and the earth; he hath given to the children of men — For their habitation, possession, and use. Thus, as the foregoing verse declared that God was the Creator of heaven and earth, so this asserts that he is also their Lord and Governor, and can dispose of them, and of all men and things, as he pleases.

16. The heaven, even the heavens—Hebrew, The heavens, the heavens to Jehovah; that is, belong to him. This prepares for the next utterance. The earth hath he given to the children of men—Hebrew, To the children of Adam. µda, Adam, here, should be taken as a proper name. God, the possessor of all worlds, has sovereignly given the earth to the sons of Adam as their patrimony, to be used for their good and his glory. It being a gift, man holds it subject to the will of God. The reference is to the original grant, (Genesis 1:28,) but the scope and occasion require the further idea of a special grant to nations, or a providential order of their settlement and boundaries. This doctrine is taught in Deuteronomy 32:8; Acts 17:26. It is also displayed in the settlement of nations, according to family ties and language, at the dispersion: Genesis 10:5, 20, 31, 32. So was the dwelling of Ishmael determined: Genesis 16:12; 17:20; 25:18. So also of Edom, Moab, and Ammon: Deuteronomy 2:5, 18, 19. Especially had God given to Israel the land of Canaan, (Genesis 17:8,) and “when he divided to the nations their inheritance, when he separated [dispersed] the sons of Adam, he firmly established the bounds of the [Hebrew] people according to the number of the children of Israel:” Deuteronomy 32:8. The argument, then, of our psalmist stands thus: The earth has God given as a patrimony to the children of Adam, dividing it to the nations according to a providential order, which cannot be broken up but by his permission. In giving the nations their separate portions, he has fixed specially the bounds of Israel’s inheritance, and no combinations of enemies shall dispossess him. This view meets the connexion and scope of the psalm. Israel had just been rescued from a hostile power which had purposed to destroy his nationality and to make the land a spoil.

V. 17. Silence-Into the place of silence, the grave.

Verse 17. The dead praise not the Lord] המתים hammethim, those dead men who worshipped as gods dumb idols, dying in their sins, worship not Jehovah; nor can any of those who go down into silence praise thee: earth is the place in which to praise the Lord for his mercies, and get a preparation for his glory.

Verses 17, 18. The dead praise not the Lord — See note on Psalm 6:5. Neither any that go into silence — Into the place of silence, the grave. But we will bless the Lord — But we hope for better things; that, notwithstanding our present and urgent danger, yet God will deliver us, and so give us occasion to bless his name; from this time forth and for evermore — To the end of time, and afterward to all eternity. “As the dead cannot praise him, we may be certain he will not suffer his people to be destroyed and extirpated; but will always preserve a church to bless him in all ages, to the end of the world; when the dead shall be raised, and the choirs of heaven and earth shall be united, to praise and glorify him together before his throne for evermore.” — Horne.

17. The dead praise not the Lord—That is, they do not show forth God’s praise upon earth, and among the living. If they have any office, to living men it is invisible, and cannot be recognized as a public medium before human beings for showing forth the praise of God. These forms of speech are simply phenomenal, and are no proof that the doctrine of a future state is not taught in the Old Testament. See notes on Psalm 6:5; 49:14-20; 88:10-12.

Verse 18. But we will bless the Lord] Our fathers, who received so much from thy bounty, are dead, their tongues are silent in the grave; we are in their place, and wish to magnify thy name, for thou hast dealt bountifully with us. But grant us those farther blessings before we die which we so much need; and we will praise thee as living monuments of thy mercy, and the praise we begin now shall continue for ever and ever. The Targum, for “neither any that go down into silence,” has “nor any that descend into the house of earthly sepulture,” that is, the tomb. The Anglo-Saxon: [A.S.], neither all they that go down into hell. Nogh the dede sal loue the Lorde, ne al that lyghtes in hell. Old Psalter. The word hell among our ancestors meant originally the covered, or hidden obscure place, from helan, to cover or conceal: it now expresses only the place of endless torment.

Verses 17, 18. The dead praise not the Lord — See note on Psalm 6:5. Neither any that go into silence — Into the place of silence, the grave. But we will bless the Lord — But we hope for better things; that, notwithstanding our present and urgent danger, yet God will deliver us, and so give us occasion to bless his name; from this time forth and for evermore — To the end of time, and afterward to all eternity. “As the dead cannot praise him, we may be certain he will not suffer his people to be destroyed and extirpated; but will always preserve a church to bless him in all ages, to the end of the world; when the dead shall be raised, and the choirs of heaven and earth shall be united, to praise and glorify him together before his throne for evermore.” — Horne.

18. From this time—See note on Psalm 113:2.