He will bless them that fear the LORD, both small and great.
Psalm 115 belongs to Psalms 113 to 118 sung on paschal occasions as the great Hallel. Psalms 115, 116, 117 and 118 form the second half chanted together after the fourth and last cup of wine and the grace after meals, closed by another prayer, after Psalms 113 and 114 had been chanted earlier in the meal following the retelling of the deliverance from Egypt. It was heard in a Passover company reclining around the table with the paschal lamb, bitter herbs, unleavened bread, and cups of wine. It was sung by Jesus just before his betrayal, the agony of Gethsemane, and the darkness of the cross. He sang in faith in the Father who is too wise to err and too good to be unkind. Such a Passover setting would impress a child like Jesus.
The verse contrasts the true God, Maker of heaven and earth, with powerless false gods and impotent idols formerly feared and bowed down to. God's power is unlike their impotence and is exercised for the good of his people. By pointing to God as Maker of heaven and earth, the psalm distinguishes the living God from false gods, and that fact of creation lies at the foundation of the Sabbath institution. The Sabbath alone in the law shows who the Lawgiver is, distinguishes Him from other gods, and gives His title of royalty, the extent of His dominion, and His right to reign. The seventh-day Sabbath is thus His sign, seal and token of authority between God and His people.
The LORD will bless all who fear Him, regardless of whether they are small or great. Small and great means children and adults. The blessing is only for those who fear God, so no child is blessed apart from fearing and obeying God, which means children are accountable and must receive and obey the gospel to be saved. The blessing is linked to God as Creator and to His gift of the earth to humanity as provision for an eternal home. Praising God as the One from whom all blessings flow brings greater blessings.
Psalm 115 belongs to Psalms 113 to 118 sung on paschal occasions as the great Hallel. Psalms 115, 116, 117 and 118 form the second half chanted together after the fourth and last cup of wine and the grace after meals, closed by another prayer, after Psalms 113 and 114 had been chanted earlier in the meal following the retelling of the deliverance from Egypt. It was heard in a Passover company reclining around the table with the paschal lamb, bitter herbs, unleavened bread, and cups of wine. It was sung by Jesus just before his betrayal, the agony of Gethsemane, and the darkness of the cross. He sang in faith in the Father who is too wise to err and too good to be unkind. Such a Passover setting would impress a child like Jesus.
The verse contrasts the true God, Maker of heaven and earth, with powerless false gods and impotent idols formerly feared and bowed down to. God's power is unlike their impotence and is exercised for the good of his people. By pointing to God as Maker of heaven and earth, the psalm distinguishes the living God from false gods, and that fact of creation lies at the foundation of the Sabbath institution. The Sabbath alone in the law shows who the Lawgiver is, distinguishes Him from other gods, and gives His title of royalty, the extent of His dominion, and His right to reign. The seventh-day Sabbath is thus His sign, seal and token of authority between God and His people.
The LORD will bless all who fear Him, regardless of whether they are small or great. Small and great means children and adults. The blessing is only for those who fear God, so no child is blessed apart from fearing and obeying God, which means children are accountable and must receive and obey the gospel to be saved. The blessing is linked to God as Creator and to His gift of the earth to humanity as provision for an eternal home. Praising God as the One from whom all blessings flow brings greater blessings.