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Commentary on Psalms 116 verses 10–19
The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of Psa 116:15. Three things David here makes confession of: -
I. His faith (Psa 116:10): I believed, therefore have I spoken. This is quoted by the apostle (Co2 4:13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (Psa 116:4), by praise, Psa 116:12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom 10:10; Act 9:19, Act 9:20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Mat 10:22.
II. His fear (Psa 116:11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately - in my amazement (so some), when I was in a consternation - in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul, Sa1 27:1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (Psa 116:10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Psa 39:1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Psa 1:1), sits and speaks against his brother, Psa 50:19, Psa 50:20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Psa 31:22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, "All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Rom 3:4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.
III. His gratitude, Psa 116:12, etc. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof,
1.He enquires what returns he shall make (Psa 116:12): What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God - all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (Psa 116:6, Psa 116:7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?
2.He resolves what returns he will make.
(1.)He will in the most devout and solemn manner offer up his praises and prayers to God, Psa 116:13, Psa 116:17. [1.] "I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive, First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Phi 1:19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. Joh 18:11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev 7:11, Lev 7:12, etc. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Rom 12:1, Co2 8:5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Heb 13:15, Heb 13:16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Psa 16:2, Psa 16:3. Why should we offer that to God which costs us nothing? [3.] I will call upon the name of the Lord. This he had promised (Psa 116:2) and here he repeats it, Psa 116:13 and again Psa 116:17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.
(2.)He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (Psa 116:15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (Kg2 1:13); their blood is so, Psa 72:14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Mat 23:35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.
(3.)He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (Psa 116:16): O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: "I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; "Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: "I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant." [2.] The ground of that relation. Two ways men came to be servants: - First, by birth. "Lord, I was born in thy house; I am the son of thy handmaid, and therefore thins." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. "Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work." The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.
(4.)He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (Psa 116:14): I will pay my vows; and again, (Psa 116:18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, "I will pay them now," Ecc 5:4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation.
I am certainly obliged to love the Redeemer, and I know what he said to Peter: "Peter, do you love me? Feed my sheep." This was said once, said again, said a third time. Love was being questioned and toil commanded, because where the love is greater, the toil is less. "What shall I pay back to the Lord for all that he has paid back for me?" If I say that what I am paying back is my herding his sheep, even here it is "not I who am doing it but the grace of God with me." So when can I be found to be paying him back, since he gets in first every time? And yet, because we love freely, because we are herding his sheep, we look for a reward.How shall this be? How can "I love freely and that's why I'm herding sheep" be consistent with "I request a reward, because I'm herding sheep"? This could not possibly happen; in no way at all could a reward be sought from one who is loved freely, unless the reward were the very one who is being loved. I mean, if what we are paying back for his having redeemed us is our herding his sheep, what are we paying back for his having made us shepherds? Being bad shepherds, you see—which God preserve us from—is something we are by our own badness; whereas good shepherds—which God grant we may be—is something we can be only by his grace.
"What," he asks, "what reward shall I give unto the Lord, for all the benefits that He has returned unto me?" [Psalm 116:12]. He says not, for all the benefits that He has done unto me but "for all the benefits that He has returned unto me." What deeds then on the man's part had preceded, that all the benefits of God were not said to be given, but returned? What had preceded, on the man's part, save sins? God therefore repays good for evil, while unto Him men repay evil for good; for such was the return of those who said, "This is the heir: come, let us kill him." [Matthew 21:38]
Christ loved you before you existed; he created you; he predestined you before the foundation of the world; once created through the agency of your father and mother, he has reared you. It is not your parents, you see, who made you, though they hand on to you their family characteristics. He loved you, he created you, he reared you, he gave himself up for you, he listened to insults for you, he endured wounds for you, he redeemed you with his blood. Aren't you overwhelmed, and won't you say, "What shall I give back to the Lord for all that he has given to me?" What will you give back to the Lord for all that he has given to you? Listen to his saying, "Whoever has loved father or mother more than me is not worthy of me." Listen to him saying it, fear the menace contained in it, love the promise implied in it.What have you given back to the Lord for all that he has given to you? So, all right, you have already given something back, eh? Well, what have you given back? Have you saved him as he has saved you? Have you opened up eternal life for him, as he has done for you? Have you created him, as he did you? Did you make him the Lord as he made you a person? Have you given anything back to him that does not come back to you? If you look frankly at the truth of the matter, you have not given him anything.… "For what do you have that you have not received?" Why don't you find something you can give back to the Lord? Give him back yourself, give him back what he has made. Give him back yourself, not what is yours, his creation, not your perversion.
For it is absurd, the height of stupidity, no, of extreme insanity, for those only to sing the praises of the pilot who ride the rough waves and are borne on the breakers and who pass their lives in great misfortune, while those who are situated outside the range of fire, as the proverb has it, being spectators rather than contestants, hurl their blasphemous taunts at the ringmaster when they cannot pelt him literally. That those who cultivate virtue praise the God of the universe not merely when they are borne on favorable winds, but even when they are struggling with billow and storm, can be perceived from the exclamation of the blessed David, a man who spent a lifetime in warfare and struggle with countless misfortunes: “What shall I render to the Lord for all the things that he has rendered to me?”
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SUMMARY
Psalms 116:12 presents a profound rhetorical question from the psalmist, expressing a heart overwhelmed by divine grace and grappling with how to adequately respond to God's overwhelming and undeserved goodness. It encapsulates a deep, personal gratitude for divine deliverance and abundant blessings, acknowledging the immeasurable nature of God's faithfulness and seeking a fitting, though ultimately insufficient, return of devotion and praise.
CONTEXT
Literary Context: Psalm 116 is a deeply personal psalm of thanksgiving, situated within the Hallel Psalms (Psalms 113-118), which were traditionally recited during major Jewish festivals like Passover. The immediate preceding verses vividly recount the psalmist's desperate plea to the Lord during a life-threatening crisis, where he "was brought low" and "found trouble and sorrow" as "the snares of death encompassed me" (Psalms 116:3). God's merciful and compassionate intervention is then powerfully celebrated: "For you have delivered my soul from death, my eyes from tears, my feet from stumbling" (Psalms 116:8). This miraculous personal rescue forms the foundation for the psalmist's overwhelming gratitude in verse 12. The subsequent verses (e.g., Psalms 116:13-14) begin to answer the rhetorical question, indicating that the appropriate response involves public thanksgiving, fulfilling vows, and living a life of devoted service in the presence of the Lord.
Historical & Cultural Context: In ancient Israel, acts of divine deliverance and blessing often prompted specific, tangible responses of thanksgiving. These included public praise, sacrificial offerings, and the fulfillment of vows made during times of distress. The concept of "rendering" or "repaying" (Hebrew: shubh) was understood not as a commercial or transactional exchange, but as a reciprocal act of devotion, covenant faithfulness, and worship. While God's hesed (steadfast love, covenant loyalty) was freely given and unmerited, the human response was expected to be one of grateful obedience and worship. Public declarations of gratitude, often accompanied by communal meals and offerings at the temple, were common ways to acknowledge God's benefits. The psalmist's question, therefore, arises from a cultural framework where gratitude was expressed through concrete acts of worship and a renewed commitment to the covenant relationship with Yahweh.
Key Themes: The central theme of Psalm 116 is Profound Gratitude and Thanksgiving for God's unfailing goodness and deliverance. The psalmist's rhetorical question in verse 12 underscores the human inability to truly "repay" God for His immeasurable grace, shifting the focus from a transactional repayment to a heartfelt, life-transforming response. This leads directly to the theme of God's Unfailing Goodness and Deliverance, highlighting His compassionate intervention in times of distress and His consistent provision of "benefits" (Hebrew: tagmûlîm), which encompass all His good dealings, blessings, and acts of preservation. Finally, the psalm explores the Nature of a Grateful Response, suggesting that true thanksgiving is not merely an emotion but an active commitment expressed through worship, obedience, and a life dedicated to the Lord, as seen in the psalmist's subsequent vow to "walk before the LORD in the land of the living" (Psalms 116:9).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Psalms 116:12 is the Rhetorical Question. The psalmist asks "What shall I render unto the LORD for all his benefits toward me?" not because he expects a quantifiable answer, but to emphasize the immeasurable nature of God's goodness and the human inability to truly repay it. This device powerfully conveys the overwhelming sense of gratitude and humility felt by the psalmist, compelling the reader to contemplate the same profound truth. It also serves to transition the reader from the recognition of God's acts to the contemplation of an appropriate response. Furthermore, there is an element of Hyperbole in the phrase "all his benefits," suggesting a countless, overwhelming number of blessings that defy full enumeration or adequate reciprocation, thereby intensifying the psalmist's sense of awe and indebtedness.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the human heart's response to divine grace, a recurring and foundational theme throughout Scripture. It highlights the theological truth that God's goodness is boundless, unmerited, and freely given, eliciting a profound sense of gratitude that seeks expression beyond mere words or transactional repayment. The inherent inability to "repay" God underscores the very nature of grace as an unearned gift, not a debt to be settled. Our response, therefore, must be one of humble adoration, devoted living, and joyful obedience, recognizing that everything we have and are comes from Him. This concept resonates deeply with the New Testament understanding of our lives as a living sacrifice, a grateful offering of ourselves in response to God's ultimate gift of salvation through Christ.
REFLECTION AND APPLICATION
Psalms 116:12 serves as a timeless mirror, inviting us to pause and reflect on the myriad ways God has poured out His "benefits" into our lives. In a world that often emphasizes self-sufficiency, transactional relationships, or even entitlement, this verse calls us back to a posture of humble dependence and overflowing gratitude. It challenges us to move beyond a superficial acknowledgment of blessings to a deep, transformative appreciation that shapes our entire being. While we can never truly "repay" God for His grace, our lives become the living answer to the psalmist's question. This means cultivating a heart that is quick to recognize His hand in every provision, protection, and deliverance, and then expressing that gratitude through worship, obedience, and sacrificial service to others. Our response is not born of obligation, but of a joyful recognition of His immeasurable love, leading us to dedicate our time, talents, and resources back to Him as an act of heartfelt devotion.
Questions for Reflection
FAQ
Does "render" imply that we can actually repay God for His blessings?
Answer: No, the term "render" (Hebrew: shūwb) in Psalms 116:12 does not imply a literal, transactional repayment that would settle a debt with God. Instead, it expresses the psalmist's profound desire to respond appropriately and meaningfully to God's immeasurable goodness. It's a rhetorical question born out of overwhelming gratitude, acknowledging the human inability to truly compensate God for His boundless grace and benefits. The subsequent verses in Psalm 116 clarify that the appropriate "rendering" involves acts of worship, public thanksgiving, fulfilling vows, and living a life of faithful obedience, rather than any form of material or equivalent "payment." This aligns with the biblical understanding that salvation and all blessings are gifts of grace, freely given by God and not earned or repaid by human effort, as highlighted in passages like Ephesians 2:8-9.
CHRIST-CENTERED FULFILLMENT
The psalmist's poignant question, "What shall I render unto the LORD for all his benefits toward me?" finds its ultimate and most profound answer in the person and work of Jesus Christ. The "benefits" the psalmist received, though miraculous and life-saving, pale in comparison to the ultimate benefit bestowed upon humanity through the sacrificial death and glorious resurrection of Christ. God's greatest act of "benefit" is the redemption offered through His Son, who bore the full weight of sin and reconciled us to the Father (2 Corinthians 5:21). We, who were "dead in trespasses and sins" (Ephesians 2:1), have been made alive together with Christ by grace (Ephesians 2:5). Therefore, our "rendering" is not a repayment for a debt we could never settle, but a joyful response to an unpayable gift. It is expressed by placing our faith in Him, living a life of devoted obedience to His commands, offering our bodies as a "living sacrifice, holy and acceptable to God" (Romans 12:1), and proclaiming His excellencies "who called you out of darkness into his marvelous light" (1 Peter 2:9). In Christ, our gratitude is perfected, and our lives become the perpetual, Christ-centered offering of thanks for the "indescribable gift" (2 Corinthians 9:15).