Psalm 115:5
They have mouths, but they speak not: eyes have they, but they see not:
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115:1-8 Let no opinion of our own merits have any place in our prayers or in our praises. 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 he must have all the praise. Are we in pursuit of any mercy, and wrestling with God for it, we must take encouragement in prayer from God only. Lord, do so for us; not that we may have the credit and comfort of it, but that they mercy and truth may have the glory of it. The heathen gods are senseless things. They are the works of men's hands: the painter, the carver, the statuary, can put no life into them, therefore no sense. The psalmist hence shows the folly of the worshippers of idols.They have mouths ... - They are shaped like people, but have none of the attributes of intelligent beings. 4-7. (Compare Isa 40:18-20; 44:9-20). For although the blind heathen are by their idolatrous priests made to believe otherwise concerning their idols, in regard of the spirits which they pretend to dwell in them, yet this is the truth of the matter, and confirmed by long and constant experience, that they are but vain and senseless things; they can neither

speak in answer to your prayers of inquiries, nor see what you do or what you want, nor hear your petitions, nor smell your incenses and sacrifices, nor handle or use their hands, either to take any thing from you, or to give any filing to you: nor so much as mutter, or give the least signification of their apprehension of your condition and concerns. They have mouths, but they speak not,.... These idols are carved with mouths, but they make no use of them; if any cry to them for they cannot answer them, nor save them from their troubles. Baal's priests cried to their idol, but was no voice heard, nor answer returned; they are rightly called dumb idols, Habakkuk 2:18, 1 Kings 18:26, but our God in the heavens, when his people cry to him, he answers them, and sends them relief; and tells them his grace is sufficient for them, and so they find it to be.

Eyes have they, but they see not; they are made with eyes in their heads, but cannot see with them; they cannot see their worshippers, nor what they bring to them; neither their persons nor their wants, Daniel 5:23, but our God and Father in heaven, he sees in secret the persons and hearts of his people; their desires are before him, and their groanings are not hid from him; his eyes are on the righteous, and are never withdrawn from them.

They have mouths, but they speak not: eyes have they, but they see not:
5, 6. They cannot teach their worshippers (Habakkuk 2:19) or see their needs; they cannot hear prayers offered to them or smell the sweet savour of sacrifices. Jehovah, though He has no bodily form, can truly be said to speak (Isaiah 1:20) and see (Psalm 113:6) and hear (Psalm 6:8) and smell (Genesis 8:21).Verses 5-7. - They have mouths, but they speak not: eyes have they, but they see not: they have ears, but they hear not: noses have they, but they smell not: they have hands, but they handle not: feet have they, but they walk net: neither speak they through their throat. Possessing a semblance of every organ of human sense, they are wholly unable to perform any of the functions. That men should worship them, or believe in their power to help, is an utter absurdity. The poet, when he asks, "What aileth thee, O sea, that thou fleest...?" lives and moves in this olden time as a contemporary, or the present and the olden time as it were flow together to his mind; hence the answer he himself gives to the question propounded takes the form of a triumphant mandate. The Lord, the God of Jacob, thus mighty in wondrous works, it is before whom the earth must tremble. אדון does not take the article because it finds its completion in the following יעקב (אלוהּ); it is the same epizeuxis as in Psalm 113:8; Psalm 94:3; Psalm 96:7, Psalm 96:13. ההפכי has the constructive ı̂ out of the genitival relation; and in למעינו in this relation we have the constructive ô, which as a rule occurs only in the genitival combination, with the exception of this passage and בּנו באר, Numbers 24:3, Numbers 24:15 (not, however, in Proverbs 13:4, "his, the sluggard's, soul"), found only in the name for wild animals חיתו־ארץ, which occurs frequently, and first of all in Genesis 1:24. The expression calls to mind Psalm 107:35. הצּוּר is taken from Exodus 17:6; and חלּמישׁ (lxx τὴν ἀκρότομον, that which is rugged, abrupt)

(Note: One usually compares Arab. chlnbûs, chalnabûs the Karaite lexicographer Abraham ben David writes חלמבוס]; but this obsolete word, as a compound from Arab. chls, to be black-grey, and Arab. chnbs, to be hard, may originally signify a hard black-grey stone, whereas חלמישׁ looks like a mingling of the verbal stems Arab. ḥms, to be hard, and Arab. ḥls, to be black-brown (as Arab. jlmûd, a detached block of rock, is of the verbal stems Arab. jld, to be hard, and Arab. jmd, to be massive). In Hauran the doors of the houses and the window-shutters are called Arab. ḥalasat when they consist of a massive slab of dolerite, probably from their blackish hue. Perhaps חלמישׁ is the ancient name for basalt; and in connection with the hardness of this form of rock, which resembles a mass of cast metal, the breaking through of springs is a great miracle. - Wetzstein. For other views vid., on Isaiah 49:21; Isaiah 50:7.)

stands, according to Deuteronomy 8:15, poetically for סלע, Numbers 20:11, for it is these two histories of the giving of water to which the poet points back. But why to these in particular? The causing of water to gush forth out of the flinty rock is a practical proof of unlimited omnipotence and of the grace which converts death into life. Let the earth then tremble before the Lord, the God of Jacob. It has already trembled before Him, and before Him let it tremble. For that which He has been He still ever is; and as He came once, He will come again.

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