Psalms Chapter 115

“Not unto us, O Lord, not unto us, but unto thy name give glory, etc.] 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, etc. 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;…”

“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”

“Not unto us, O Lord, not unto us, but unto thy name give glory - This apparently abrupt commencement of the psalm was undoubtedly in reference to some circumstances which would be well understood at the time when the psalm was composed, but which cannot be definitely ascertained now. It seems to have been in view of some existing troubles, and the language at the same time expresses a hope of the divine interposition, and a feeling that the praise of such interposition would belong wholly to God. The phrase “give glory” means, give all the honor and praise. See the notes at Psalms 29:1-2. For thy mercy - The…”

“Are like them - As void of all sense or reason as their images. Psalms 115:9”

“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.”

“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, 2Chr. 20. unto us: Psa 74:22, Psa 79:9, Psa 79:10; Jos 7:9; Isa 48:11; Eze 20:14, Eze 36:32; Dan 9:19; Eph 1:6; Rev 4:10, Rev 4:11 for thy mercy: Psa 61:7, Psa 89:1, Psa 89:2; Mic 7:20; Joh 1:17; Rom 15:8, Rom 15:9 Psalms 115:2”

“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…”