Psalm 115:6
They have ears, but they hear not: noses have they, but they smell not:
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EXPOSITORY (ENGLISH BIBLE)
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). No text from Poole on this verse. They have ears, but they hear not,.... The makers of them have taken care to place a pair of ears to their heads, but could not convey the faculty of hearing to them; so that though their priests may cry from morning to noon, as Baal's worshippers did, saying, O Baal, hear us; and even tonight, and one day and night after another, nothing is heard, 1 Kings 18:26. Indeed the image of Jupiter at Crete was made without ears; because it was thought unbecoming that he, who was prince and lord of all, should give ear to any (y): but the God of heaven and earth is a God hearing prayer; his ear is not heavy, that it cannot hear; his ears are always open to the cries of his people.

Noses have they, but they smell not; the incense that is set before them, nor the sacrifices offered to them, Deuteronomy 4:28, but our God smelled a sweet savour in legal sacrifices, offered up in the faith of the Messiah; and especially he smells a sweet savour in the sacrifice of his Son, and in the prayers of his saints, which are sweet odours; and particularly as they come to him perfumed with the incense of Christ's mediation, Genesis 8:21.

(y) Plutarch. de Isid. & Osir. prope finem.

They have ears, but they hear not: noses have they, but they smell not:
EXEGETICAL (ORIGINAL LANGUAGES)
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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