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Psalms 115:1
Verse
Context
To Your Name Be the Glory
1Not to us, O LORD, not to us, but to Your name be the glory, because of Your loving devotion, because of Your faithfulness.
Sermons







Summary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It has to do not so much with the honour of Israel, which is not worthy of the honour (Eze 36:22.) and has to recognise in its reproach a well-merited chastisement, as with the honour of Him who cannot suffer the reproaching of His holy name to continue long. He willeth that His name should be sanctified. In the consciousness of his oneness with this will, the poet bases his petition, in so far as it is at the same time a petition on behalf of Israel, upon God's cha'ris and alee'theia as upon two columns. The second על, according to an express note of the Masora, has no Waw before it, although the lxx and Targum insert one. The thought in Psa 115:2 is moulded after Psa 79:10, or after Joe 2:17, cf. Psa 42:4; Mic 7:10. איּה־נא is the same style as נגדּה־נּא in Psa 116:18, cf. in the older language אל־נא, אם־נא, and the like.
John Gill Bible Commentary
Not unto us, O Lord, not unto us, but unto thy name give glory,.... There is no glory due to men; no, not to the best of men, not to be given them on any account whatever; neither on account of things natural, civil, and temporal, nor on account of things spiritual and eternal; but all to be given to the Lord: for, as for their beings and the preservation of them, with all the mercies of life, food, raiment, &c. they are not of themselves, but of the Lord; and so are the salvation of their souls, their election and redemption, their regeneration, conversion, and sanctification, their justification and pardon; whatsoever good thing is in them, or done by them: nor have they anything for the sake of righteousness done by them; nor do they desire to take the glory of past favours to themselves; nor request deliverance from present evils for their own merits, which they disclaim; nor for their own sakes, or that they may be great and glorious; but for the Lord's sake, for his name's sake, that he may be glorified; which is the principal sense of the passage. So the Targum, "not for our sakes. O Lord, not for our merit, but to thy name give glory.'' Good men desire to glorify God themselves, by ascribing to him the perfections of his nature, and celebrating them; by giving thanks to him for mercies, spiritual and temporal; by exercising faith upon him, as a promising God; and by living to his glory: and they are very desirous that all others would give him the glory due unto his name; and that he would glorify himself, and get himself a glorious and an everlasting name. And indeed the words are addressed to him, and not to others; and particularly that he would glorify, or take the glory of the following perfections: for thy mercy, and for thy truth's sake; so very manifest in the salvation of his people, and in all their deliverances, and therefore ought to have the glory of them. His "mercy", or his "grace" (w), as it may be rendered, is displayed in the salvation of his people by Christ, in their regeneration, justification, pardon, and eternal life: and so is his truth, or faithfulness in all his promises; and particularly in the mission of his Son as a Saviour, so long promised and expected; and who is "truth" himself, the truth of all promises and prophecies; and by whom the truth of the Gospel came, the Word, which God has magnified above every name. (w) "propter gratiam tuam", Cocceius, Michaelis.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12). 115:1-3 The community confesses their faith that God will rescue them for the glory of his name.
Psalms 115:1
To Your Name Be the Glory
1Not to us, O LORD, not to us, but to Your name be the glory, because of Your loving devotion, because of Your faithfulness.
- Scripture
- Sermons
- Commentary
(The Word for Today) Isaiah 11:1 - Part 1
By Chuck Smith7.5K26:00ExpositionalPSA 115:1PSA 115:3ISA 11:1MAT 6:33ROM 1:16In this sermon, Pastor Chuck Smith discusses the importance of seeking a face-to-face encounter with God. He emphasizes the need for believers to have a personal relationship with God and to seek His presence in their lives. Pastor Chuck also highlights the judgment of God and the return of Jesus Christ to the earth. He introduces his new book, "Six Vital Questions of Life," which explores life-changing questions asked by the apostle Paul in the book of Romans. The sermon concludes with information on how to order the book and a preview of the next sermon on the book of Isaiah.
As You Go, Make Disciples
By Paul Washer5.0K1:19:19DiscipleshipPSA 2:8PSA 115:1ISA 52:7HAB 2:14MAT 28:16ACT 1:8In this sermon, the speaker emphasizes the importance of understanding the structure of the text. The main command or controlling verb is to make disciples, accompanied by three participles: going, baptizing, and teaching. The speaker highlights that disciples are primarily made through teaching and instructing, emphasizing the transmission of truth. The success of the Great Commission does not depend on human strength, but on a sovereign God who guarantees its success. The speaker concludes with quotes about the confidence missionaries can have because Jesus promised to be with them always. The foundation of missions is the authority of Jesus Christ, as stated in Matthew 28:18-19.
Everything Is for the Glory of God
By Jim Cymbala3.8K37:51GEN 1:1PSA 115:1JHN 14:13JHN 15:5ROM 11:361CO 10:31PHP 4:131TH 5:16JAS 4:6This sermon emphasizes the importance of recognizing that everything is for God's glory and everything comes from God. It delves into the need for complete reliance on God for transformation and provision, highlighting the power of prayer in Jesus' name and the significance of humbly acknowledging our dependence on God for all aspects of life.
Humility
By C.H. Spurgeon2.6K48:56PSA 115:1LUK 17:101CO 4:72CO 12:7PHP 2:3In this sermon, the speaker emphasizes the importance of humility in our daily lives. He uses a picture as an analogy to illustrate how our perception of ourselves can change when viewed from a different perspective. The speaker urges listeners not to be proud, as our lives are uncertain and we are ultimately nothing but mortal beings. He also warns against the temptation to take credit for God's work and encourages humility in all circumstances. The sermon concludes with the reminder that only through God's extraordinary grace can we maintain humility while serving Him.
2016 the Year of Answered Prayer
By Carter Conlon2.3K37:47PSA 115:1ACT 2:1This sermon is a powerful call to prayer and faith in God for a transformative year ahead. It emphasizes the need for humility, desperate prayer, and a deep reliance on God's power to bring about miracles and revival. The message encourages believers to seek a profound encounter with God, to be vessels of His glory, and to trust in His faithfulness for answered prayers and divine intervention.
Peachtree Baptist Church - Part 3
By Paul Washer2.0K1:08:55PSA 51:5PSA 115:1ISA 64:6MAT 7:13MAT 7:15ROM 3:23EPH 2:8In this sermon, the preacher emphasizes the importance of entering through the straight gate, which represents Jesus Christ as the only way to heaven. He highlights that conservative Baptists firmly believe in this biblical truth. The preacher explains that salvation is a supernatural work of God, transforming believers into new creations. He emphasizes that true believers will begin to walk in the narrow way, even if they stumble at times, and God will lovingly discipline them to keep them on the right path. The sermon also includes a personal anecdote about a girl who had destroyed her life but was confronted with the reality that she had already heard the gospel and needed to make a personal decision for salvation.
The Worship of False Gods
By Chuck Smith2.0K40:07PSA 115:1PSA 115:4This sermon delves into the concept of worship and the nature of false gods that people create, such as the pursuit of recognition, pleasure, money, and sex. It emphasizes the importance of worshiping the true and living God, as individuals become like the gods they worship. The psalmist highlights the folly of idol worship and the significance of having God as the central focus in life, above all other pursuits.
Studies in 1 Corinthians-04 1 Cor 4:14-5:7
By William MacDonald1.3K48:54PSA 115:1PRO 6:27MAT 6:331CO 4:141CO 5:111CO 10:12In this sermon, the preacher focuses on the issue of the Corinthians becoming followers of men and forming parties around favorite preachers. The preacher emphasizes the importance of shifting their focus from men to the Lord Jesus Christ, who is the worthy gathering center of his people. The preacher also discusses the temptation to fall into sin and highlights the words of Jesus in Gethsemane, urging his disciples to watch and pray. The preacher shares advice given by Chuck Smith to young men entering the Christian ministry, cautioning them against touching the glory, money, and women, and emphasizing the need for moral purity.
Personal Revival
By Graham Harrison1.2K1:01:39Personal RevivalPSA 115:1ISA 61:1LUK 3:16JHN 3:34ACT 1:8ACT 2:1ROM 8:15In this sermon, the speaker discusses how God has used individuals throughout history to bring about significant changes. He references the example of John the Baptist, who preached repentance and baptism for the remission of sins. The speaker then highlights the impact of Martin Luther, who nailed 95 theses to a church door and began preaching and writing, leading to a transformation in Europe. He also mentions the influence of George Whitfield, Howell Harris, Daniel Rowland, Charles Wesley, and John Wesley in spreading the message of repentance and faith. Lastly, the speaker shares the story of three young men in the 18th century who were used by God to bring about a revival, resulting in countless people coming to know God and altering the course of history.
God's Mercies - Part 3
By Joshua Daniel1.0K05:19PSA 115:1PSA 127:1PRO 3:5This sermon emphasizes giving all glory to the Lord for the accomplishments and provisions in life, acknowledging that it is God who enables and provides for us. It highlights the humility in recognizing God's hand in all things, from the construction of buildings to the blessings in our lives, and the importance of maintaining a grateful heart and not being prideful. The speaker expresses a desire to see more of God's works and acknowledges the greatness and power of God in every aspect of our lives.
The Worship of False Gods - Chuck Smith
By From the Pulpit & Classic Sermons38940:09RadioGEN 42:15EXO 20:3PSA 86:11PSA 115:1JER 29:11MAT 6:33ROM 8:28In this sermon, Chuck Smith discusses the worship of false gods and how it is ingrained in human nature. He highlights the tendency of parents to praise their children for every little development, which can lead to a desire for constant sensation and pleasure. Smith also mentions the worship of Mammon, representing the worship of material things and money. He emphasizes the need to turn our lives fully over to God and become like Jesus, as a man becomes like his god. Smith concludes by urging listeners to seek the Lord and rid their lives of idols.
God's Great Name, the Ground and Reason of Saving Great Sinners
By Ralph Erskine0God's GlorySalvation of SinnersPSA 79:9PSA 106:8PSA 115:1ISA 43:25ISA 48:11JER 14:7ACT 4:12ROM 9:23EPH 1:6PHP 2:10Ralph Erskine emphasizes that God's salvation of sinners is fundamentally for His own name's sake, rather than for any merit on the part of the sinners themselves. He explains that the glory of God's name is paramount in the act of salvation, as it showcases His mercy, justice, and power, even in the face of human sinfulness. Erskine illustrates this through the historical example of Israel's deliverance from Egypt, highlighting that God's grace is extended to the most grievous sinners, demonstrating His willingness to save despite their unworthiness. The sermon calls believers to recognize their dependence on God's grace and to glorify His name in their lives. Ultimately, Erskine reassures that God's saving work is rooted in His desire to magnify His name and attributes.
Revival's Source
By John Sale0PSA 115:1ZEC 4:6JHN 3:8ACT 1:71CO 3:6John Sale reflects on the historical significance of the church building in Northampton, Massachusetts, once served by Jonathan Edwards and other great Christian leaders who witnessed the First Great Awakening. He emphasizes the need for revival in our current times, highlighting that revival originates from God alone and is not a result of human efforts or techniques. Sale points to the importance of faithfully using the means appointed by the Holy Spirit, such as preaching the Word of God and prayer, while acknowledging that the outpouring of God's Spirit is sovereign and cannot be manipulated by human actions.
Be Thou Exalted
By A.W. Tozer0Prioritizing God in LifeExalting God2SA 22:47PSA 115:1MAT 6:33JHN 3:30PHP 2:9A.W. Tozer emphasizes the necessity of exalting God above all aspects of life, including possessions, friendships, comforts, and reputation. He expresses a deep commitment to glorifying God, even at the cost of personal loss or obscurity. Tozer's prayer reflects a desire for God to take His rightful place in his life, urging believers to prioritize their relationship with God above all earthly concerns. He concludes with a call for humility, desiring to decrease so that God may increase in his life. This heartfelt plea for divine exaltation serves as a reminder of the importance of placing God at the center of our existence.
That the Father May Be Glorified
By Andrew Murray0Glorifying GodPrayerPSA 115:1ISA 43:7MAT 5:16JHN 14:13JHN 15:7ROM 11:361CO 10:31EPH 3:20PHP 1:20COL 3:17Andrew Murray emphasizes that the primary aim of prayer should be the glory of the Father, as exemplified by Jesus, who sought to glorify God in all His actions. He explains that true prayer must align with this purpose, and that believers should live their lives in a way that reflects this commitment to God's glory. Murray encourages believers to confess their self-seeking motives and to seek a life fully surrendered to God, which will enable their prayers to be answered. He highlights that it is only through the indwelling of Christ that one can truly live and pray for God's glory. Ultimately, Murray calls for a transformation of heart and spirit, urging believers to make God's glory their utmost desire in both life and prayer.
The Ministry of the Twelve
By W.H. Griffith Thomas0PSA 115:1MRK 3:13LUK 10:1JHN 4:35ACT 18:10ROM 10:151CO 6:1W.H. Griffith Thomas preaches about the importance of ministerial work, focusing on the preparation, plans, protection, proofs, and the call to service, character of the worker, and the consequence of labor. The sermon emphasizes the need for personal contact with Christ, the significance of a true confession of faith in Jesus Christ as the Son of God, and the assurance and authority that come from a genuine experience with the Master. It highlights the principles of ministry, including prayer, preaching peace, and the importance of maintaining a constant dependence on God for guidance and strength.
Man Has No Good in Himself and Can Glory in Nothing
By Thomas a Kempis0PSA 8:4PSA 115:1PSA 146:31CO 1:31HEB 13:8JAS 4:6Thomas a Kempis preaches about the humility and dependence of man on God, acknowledging human insignificance and the need for divine grace and strength. He contrasts the unchanging nature of God with the ever-changing state of man, emphasizing the importance of seeking God's help for true conversion and steadfastness. Kempis highlights the vanity of self-glory and the true glory found in praising God and delighting in His name, rather than seeking human praise or worldly recognition.
Ascribe the Victory to God
By C.H. Spurgeon0God's GloryHumilityEXO 34:14PSA 44:3PSA 115:1ISA 42:8JHN 15:5ROM 11:361CO 10:31PHP 2:13JAS 4:61PE 5:5C.H. Spurgeon emphasizes the importance of ascribing victory to God, using the example of the Syrians who recognized the supernatural power behind their defeat at the hands of the Israelites. He urges believers to avoid pride and to give all glory to God for any success or peace they experience, reminding them that it is God who works through them. Spurgeon warns that failing to honor God can lead to spiritual disaster, as God is jealous for His glory and will not share it with anyone. He encourages the faithful to adopt the mindset of the psalmist, always attributing glory to God's name. Ultimately, Spurgeon calls for humility and recognition of God's sovereignty in all achievements.
All Things to Him
By Andrew Murray0Total SurrenderGlory Of GodPSA 115:1ISA 43:7MAT 5:16ROM 12:11CO 10:312CO 5:15EPH 3:20PHP 4:13COL 3:171PE 4:11Andrew Murray emphasizes that many Christians fail to recognize God's claim over every aspect of their lives, believing that living solely for His glory is unattainable. This misunderstanding stifles their prayers and efforts to seek a deeper relationship with God. He urges believers to seek the Holy Spirit's revelation of God's expectations for a Christian life, which includes giving Him glory and acknowledging His sovereignty. Without this understanding, they cannot fully embrace the call to dedicate all things to God. Ultimately, Murray calls for a transformation in how Christians view their lives in relation to God's glory.
A Letter on "The Praise of Men"
By John Nelson Darby0PrideHumilityPSA 115:1PRO 29:5MAT 23:12ROM 12:31CO 4:5GAL 6:3PHP 2:3JAS 4:61PE 5:5REV 5:9John Nelson Darby addresses the dangers of pride and the misguided praise of men, emphasizing that such flattery can lead to spiritual harm and distract from true communion with God. He warns that pride is a persistent enemy that can obscure our understanding of our own spiritual state and that the most genuine Christians are often those who remain unnoticed and humble. Darby encourages believers to focus their praise solely on God, as He alone is worthy of honor, and to strive for humility by esteeming others above themselves. He concludes by urging his friend to refrain from elevating him in any way, preferring to be recognized simply as a brother in Christ.
The Little Servant-Maid
By Raymond Golsworthy01KI 16:33PSA 115:1JER 45:5MAT 11:6ACT 1:81CO 1:271CO 13:4EPH 3:81PE 2:11Raymond Golsworthy preaches on the remarkable story of the little maid in 2 Kings 5:2, who despite being a stranger in a strange land, among the 'are-nots' of the world, and coming from a background of suffering, became a powerful instrument for God's blessing. Through her unoffended spirit and focus on speaking about Elisha, she exemplified key characteristics that God values in His servants, emphasizing the importance of bearing witness to Christ in a dark and needy world.
Isaiah 6:1
By Chuck Smith0IdolatryFocus on Christ2CH 26:8PSA 115:1PRO 16:18ISA 6:1MAT 23:12JHN 3:301CO 3:6GAL 1:10COL 3:2HEB 12:2Chuck Smith emphasizes the significance of recognizing God's sovereignty over human leaders, using King Uzziah's rise and fall as a cautionary tale. Uzziah, despite his early successes and prosperity, became an idol in the eyes of the people, which ultimately led to his downfall. Smith points out that God had to remove Uzziah for the prophet to truly see the Lord, highlighting the danger of ministers seeking personal glory rather than directing attention to Christ. The sermon serves as a reminder to focus on Jesus rather than human accolades, urging believers to lift up Christ instead of earthly leaders.
To Him Be Glory Both Now and Forever
By C.H. Spurgeon0Glorifying GodEternal GloryPSA 115:1ISA 43:7MAT 5:16ROM 12:11CO 10:31PHP 4:13COL 3:23HEB 7:171PE 4:11REV 19:16C.H. Spurgeon emphasizes the eternal glory of Jesus, proclaiming that heaven will be filled with His praises forever. He reflects on the significance of Christ's sacrifice and resurrection, asserting that the glory of the cross must never fade. Spurgeon encourages believers to glorify Jesus in their daily lives, regardless of their circumstances, and to seek ways to honor Him with their time, talents, and hearts. He calls for a heartfelt commitment to serve and glorify God now, as preparation for the eternal worship to come. Ultimately, he urges the congregation to make it their prayer to glorify God in all aspects of their lives.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
It has to do not so much with the honour of Israel, which is not worthy of the honour (Eze 36:22.) and has to recognise in its reproach a well-merited chastisement, as with the honour of Him who cannot suffer the reproaching of His holy name to continue long. He willeth that His name should be sanctified. In the consciousness of his oneness with this will, the poet bases his petition, in so far as it is at the same time a petition on behalf of Israel, upon God's cha'ris and alee'theia as upon two columns. The second על, according to an express note of the Masora, has no Waw before it, although the lxx and Targum insert one. The thought in Psa 115:2 is moulded after Psa 79:10, or after Joe 2:17, cf. Psa 42:4; Mic 7:10. איּה־נא is the same style as נגדּה־נּא in Psa 116:18, cf. in the older language אל־נא, אם־נא, and the like.
John Gill Bible Commentary
Not unto us, O Lord, not unto us, but unto thy name give glory,.... There is no glory due to men; no, not to the best of men, not to be given them on any account whatever; neither on account of things natural, civil, and temporal, nor on account of things spiritual and eternal; but all to be given to the Lord: for, as for their beings and the preservation of them, with all the mercies of life, food, raiment, &c. they are not of themselves, but of the Lord; and so are the salvation of their souls, their election and redemption, their regeneration, conversion, and sanctification, their justification and pardon; whatsoever good thing is in them, or done by them: nor have they anything for the sake of righteousness done by them; nor do they desire to take the glory of past favours to themselves; nor request deliverance from present evils for their own merits, which they disclaim; nor for their own sakes, or that they may be great and glorious; but for the Lord's sake, for his name's sake, that he may be glorified; which is the principal sense of the passage. So the Targum, "not for our sakes. O Lord, not for our merit, but to thy name give glory.'' Good men desire to glorify God themselves, by ascribing to him the perfections of his nature, and celebrating them; by giving thanks to him for mercies, spiritual and temporal; by exercising faith upon him, as a promising God; and by living to his glory: and they are very desirous that all others would give him the glory due unto his name; and that he would glorify himself, and get himself a glorious and an everlasting name. And indeed the words are addressed to him, and not to others; and particularly that he would glorify, or take the glory of the following perfections: for thy mercy, and for thy truth's sake; so very manifest in the salvation of his people, and in all their deliverances, and therefore ought to have the glory of them. His "mercy", or his "grace" (w), as it may be rendered, is displayed in the salvation of his people by Christ, in their regeneration, justification, pardon, and eternal life: and so is his truth, or faithfulness in all his promises; and particularly in the mission of his Son as a Saviour, so long promised and expected; and who is "truth" himself, the truth of all promises and prophecies; and by whom the truth of the Gospel came, the Word, which God has magnified above every name. (w) "propter gratiam tuam", Cocceius, Michaelis.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
Ps 115 In this hymn of thanksgiving for God’s blessings, the community ascribes all glory to the name of the Lord, who is the true source of hope and blessing. Meanwhile, those who trust in idols are greatly disappointed. The blessing of the Creator of heaven and earth extends to future generations (115:14), and especially to the priesthood (115:12). 115:1-3 The community confesses their faith that God will rescue them for the glory of his name.