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Psalms 115:1 [study!]

American Standard Version (ASV 1901) [2]
— Not unto us, O Jehovah, not unto us, But unto thy name give glory, For thy lovingkindness, and for thy truth's sake.
King James Version (KJV 1769)
— Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.
New American Standard Bible (NASB ©1995)
— Not to us, O LORD, not to us, But to Your name give glory Because of Your lovingkindness, because of Your truth.
Webster's Revision of the KJB (WEB 1833)
— Not to us, O LORD, not to us, but to thy name give glory, for thy mercy, [and] for thy truth's sake.
Darby's Translation (DBY 1890)
— Not unto us, O Jehovah, not unto us, but unto thy name give glory, for thy loving-kindness and for thy truth's sake.
Rotherham's Emphasized Bible (EBR 1902)
— Not unto us, O Yahweh, not unto us,—but, unto thine own Name, give glory, concerning thy lovingkindness, concerning thy faithfulness.
Young's Literal Translation (YLT 1898)
— Not to us, O Jehovah, not to us, But to Thy name give honour, For Thy kindness, for Thy truth.
Douay-Rheims Challoner Revision (DR 1750)
— Not to us, O Lord, not to us; but to thy name give glory.
Original King James Bible (AV 1611) [2]
— Not vnto vs, O LORD, not vnto vs, but vnto thy name giue glory: for thy mercy, [and] for thy truthes sake.
Brenton Greek Septuagint (LXX, Restored Names)
— Not to us, O Lord, not to us, but to thy name give glory, because of thy mercy and thy truth;
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Not unto us, O Yahweh, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
unto us, O Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
unto us, but x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
unto thy name 8034
{8034} Prime
שֵׁם
shem
{shame}
A primitive word (perhaps rather from H7760 through the idea of definite and conspicuous position; compare H8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character.
give 5414
{5414} Prime
נָתַן
nathan
{naw-than'}
A primitive root; to give, used with great latitude of application (put, make, etc.).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
glory, 3519
{3519} Prime
כָּבוֹד
kabowd
{kaw-bode'}
From H3513; properly weight; but only figuratively in a good sense, splendor or copiousness.
for x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
thy mercy, 2617
{2617} Prime
חֶסֶד
checed
{kheh'-sed}
From H2616; kindness; by implication (towards God) piety; rarely (by opprobrium) reproof, or (subjectively) beauty.
[and] for x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
thy truth's 571
{0571} Prime
אֱמֶת
'emeth
{eh'-meth}
Contracted from H0539; stability; figuratively certainty, truth, trustworthiness.
sake.
Jamieson-Fausset-Brown Commentary

Psalms 115:1-3

_ _ Psalms 115:1-18. The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God’s people, who are encouraged to its exercise and to unite in the praise which it occasions.

_ _ The vindication of God’s mercy and faithfulness (Psalms 25:10; Psalms 36:6) is the “glory” of His “name,” which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (Psalms 2:4; Psalms 11:4) is avowed.

Matthew Henry's Commentary

Psalms 115:1-8

_ _ Sufficient care is here taken to answer both the pretensions of self and the reproaches of idolaters.

_ _ I. Boasting is here for ever excluded, Psalms 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, Deuteronomy 8:17. Say not, For my righteousness the Lord has done these great and kind things for me, Deuteronomy 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 John 12:27, John 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 (Psalms 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, Psalms 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, Psalms 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, Hosea 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 (Psalms 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, Psalms 19:2, Psalms 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, Romans 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, Jeremiah 10:3-11; Isaiah 44:9, etc.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

Psalms 115:1

Not (a) unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.

(a) Because God promised to deliver them, not for their sakes, but for his Name, (Isaiah 48:11), therefore they ground their prayer on this promise.

Cross-Reference Topical ResearchStrong's Concordance
am 3108, bc 896 (Title), This seems to be an επινικιον, or triumphal song, in which the victory is wholly ascribed to Jehovah; and to none can it be referred with more propriety than to that of Jehoshaphat over the confederated forces of his enemies,
2 Chronicles 20:1-37 It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the Ammonites, came against Jehoshaphat to battle. ... Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
.

unto us:

Psalms 74:22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.
Psalms 79:9-10 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. ... Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed.
Joshua 7:9 For the Canaanites and all the inhabitants of the land shall hear [of it], and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name?
Isaiah 48:11 For mine own sake, [even] for mine own sake, will I do [it]: for how should [my name] be polluted? and I will not give my glory unto another.
Ezekiel 20:14 But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.
Ezekiel 36:32 Not for your sakes do I [this], saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel.
Daniel 9:19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.
Ephesians 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Revelation 4:10-11 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, ... Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

for thy mercy:

Psalms 61:7 He shall abide before God for ever: O prepare mercy and truth, [which] may preserve him.
Psalms 89:1-2 [[Maschil of Ethan the Ezrahite.]] I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. ... For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.
Micah 7:20 Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
John 1:17 For the law was given by Moses, [but] grace and truth came by Jesus Christ.
Romans 15:8-9 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers: ... And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
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Chain-Reference Bible Search

Jsh 7:9. 2Ch 20:1. Ps 61:7; 74:22; 79:9; 89:1. Is 48:11. Ezk 20:14; 36:32. Dn 9:19. Mi 7:20. Jn 1:17. Ro 15:8. Ep 1:6. Rv 4:10.

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