สดุดี 115:4 วิจารณ์

Many ancient translations join this psalm to that which goes next before it, the Septuagint particularly, and the vulgar Latin; but it is, in the Hebrew, a distinct psalm. In it we are taught to give glory, I. To God, and not to ourselves (Psa 115:1). II. To God, and not to idols (Psa 115:2-8). We must give glory to God, 1. By trusting in him, and in his promise and blessing (Psa 115:9-15). 2. By blessing him (Psa 115:16-18). Some think this psalm was penned upon occasion of some great distress and trouble that the church of God was in, when the enemies were in insolent and threatening, in which case the church does not so much pour out her complaint to God as place her confidence in God, and triumph in doing so; and with such a holy triumph we ought to sing this psalm.

INTRODUCTION TO PSALM 115 This psalm is by the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions, joined to the former, and makes one psalm with it: and Kimchi says, that in some books the psalm does not begin here; but in the best and correct copies of the Hebrew, and in the Targum, it stands a distinct psalm; and the different subject matter or argument shows it to be so. It is ascribed to various persons; by some to Moses and the Israelites, when pursued by Pharaoh: by others to the three companions of Daniel, cast into the fiery furnace: by others to Mordecai and Esther, when Haman distressed the Jews: by others to the heroes at the times of Antiochus and the Maccabees; so Theodoret: by some to Jehoshaphat, when a numerous army came against him; and by others to David, which is more probable; though on what occasion is not easy to say: some have thought it was written by him, when insulted by the Jebusites, Sa2 5:6. The occasion of it seems to be some distress the church of God was in from the Heathens; and the design of it is to encourage trust and confidence in the Lord; and to excite the saints to give him the glory of all their mercies, and to expose the vanity of idols.

Their idols are silver and gold,.... The idols of the Gentiles; so the Septuagint, Vulgate Latin, Syriac, Arabic, and Ethiopic versions. The gods they serve and worship are not in the heavens; but the matter of which they are made is dug out of the earth: and this is the greatest excellency and value that there is in them; and such as are made of these are of the greatest worth, and yet only for the matter of them, otherwise useless and inanimate statues; such are the idols of the Papists, Rev 9:20. The work of men's hands; the matter of them is gold and silver, which they owe to the earth as their original; the form of them they owe to men, and therefore can not be God, Hos 8:6. If it is idolatry to worship what God has made, the sun, moon, and stars, it must be gross idolatry, and great stupidity, to worship what man has made: if it is sinful to worship the creature besides the Creator, or more than him, it must be still more so to worship the creature of a creature.

But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to Scripture, will be able to verify what we say. For an argument when confirmed by higher authority is irresistibly proved. From the first then the divine Word firmly taught the Jewish people about the abolition of idols when it said, “You shall not make for yourself a graven image or the likeness of anything that is in the heaven above or in the earth beneath.” But the cause of their abolition another writer declares, saying, “The idols of the heathen are silver and gold, the works of human hands; they have a mouth and will not speak, they have eyes and will not see, they have ears and will not hear, they have noses and will not smell, they have hands and will not handle, they have feet and will not walk.” Nor has it passed over in silence the doctrine of creation; but, knowing well its beauty, lest any attending solely to this beauty should worship things as if they were gods, instead of God’s works, it teaches people firmly beforehand when it says, “And do not, when you look up with your eyes and see the sun and moon and all the host of heaven, go astray and worship them, which the Lord your God has given to all nations under heaven.” But he gave them, not to be their gods but that by their agency the Gentiles should know, as we have said, God the Maker of them all.

"Their idols," he says, "are silver and gold, even the work of men's hands" [Psalm 115:4]. That is, although we cannot display our God to your carnal eyes, whom you ought to recognise through his works; yet be not seduced by your vain pretences, because ye can point with the finger to, the objects of your worship. For it were much worthier for you not to have what to point to, than that your hearts' blindness should be displayed in what is exhibited to these eyes by you: for what do ye exhibit, save gold and silver? They have indeed both bronze, and wood, and earthenware idols, and of different materials of this description; but the Holy Spirit preferred mentioning the more precious material, because when every man has blushed for that which he sets more by, he is much more easily turned away from the worship of meaner objects. For it is said in another passage of Scripture concerning the worshippers of images, "Saying to a stock, You are my father; and to a stone, You have brought me forth." [Jeremiah 2:27] But lest that man who speaks thus not to a stone or stock, but to gold and silver, seem wiser to himself; let him look this way, let him turn hitherwards the ear of his heart: "The idols of the Gentiles are gold and silver." Nothing mean and contemptible is here mentioned: and indeed to that mind which is not earth, both gold and silver is earth, but more beautiful and brilliant, more solid and firm. Employ not then the hands of men, to create a false Deity out of that metal which a true God has created; nay, a false man, whom you may worship for a true God....

This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Rom 15:11; compare Psa 47:2; Psa 66:8). (Psa 117:1-2) is great toward us--literally, "prevailed over" or "protected us." Next: Psalms Chapter 118

(Compare Isa 40:18-20; Isa 44:9-20).