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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.
When we read this, we correctly understand that Solomon was a natural and genuine son and do not consider him a servant just because we hear him so called. So also concerning the Savior, who is confessed to be in truth the Son and to be the Word by nature, as the saints say, “Who was faithful to him that made him,” or if he says of himself, “The Lord created me,” and, “I am your servant and the Son of your handmaid,” and similar claims. Let no one on this account deny that he is the true Son of the Father and from him. As in the case of Solomon and David, let them have a correct understanding of the Father and the Son.
It is for this raisin that to you I will sacrifice [Ps 115.8] neither quadrupeds with the hoof dividd who chew the cud, nor clan birds, nor fine flour mid with oil, nor pure frankincense, nor the incense of the mixture. For this are offers to you, Lord, from the earth. Instead I will offer that which is my very own personal possession and the offspring of my heart, namely, I will glorify you from my very own mind, as if from an altar. And I will sacrifice to you a sacrifice of praise [Ps 115.8], which is more precious to you than innumerable whole burnt offerings. For you, God, are self-sufficient and perfect. You do not demand the sacrifice of material goods, of which the affluent have more than their fair share; you demand instead confession from a good disposition and true heart which is something that all can share in equally if they wish to do so. - "On Psalm 115. Chapter 5."
While we often read that sacrifices were offered by David to the Lord, he adds this passage: “To you I will offer sacrifice of praise.” He does not say “I offer sacrifice” but “I will offer sacrifice,” meaning that the sacrifice will have been completed when each one stands before the Lord, freed of the chains of this body, and offers himself as a victim of praise. For before death no praise is completed, nor could anyone in this life be praised with final praise, since his later actions are uncertain. Death then is the freeing of the soul from the body. And so we have taught what was written by the apostle: “by far the better to be dissolved and to be with Christ.” And what is the effect of that dissolution? The body is released and at rest, while the soul turns to its place of repose and is free; if it is devout, it is going to be with Christ.
Learn, then, what this means: “He took on himself the form of a servant.” It means that Christ took on himself all the perfections of humanity in their completeness and obedience in its completeness. And so it says in the thirtieth psalm, “You have set my feet in a large room. I am made a reproach above all mine enemies. Make your face to shine on your servant.” “Servant” means the Man in whom he was sanctified; it means the Man in whom he was anointed; it means the Man in whom he was made under the law, made of the Virgin; and, to put it briefly, it means the Man in whose person he has a mother, as it is written: “O Lord, I am your servant, I am your servant and the son of your handmaid”; and again: “I am cast down and deeply humbled.”
My God, let me be thankful as I remember and acknowledge all your mercies. Let my whole self be steeped in love of you and all my being cry, "Lord, there is none like you!" "You have broken the chains that bound me; I will sacrifice in your honor." I shall tell how it was that you broke them and, when they hear what I have to tell, all who adore you will exclaim, "Blessed be the Lord in heaven and on earth. Great and wonderful is his name."
"I will offer to You the sacrifice of praise" [Psalm 116:17]. For I have not found any deserts of mine, since You have broken my bonds asunder; I therefore owe You the sacrifice of praise; because, although I will boast that I am Your servant, and the son of Your handmaid, I will glory not in myself, but in You, my Lord, who hast broken asunder my bonds, that when I return from my desertion, I may again be bound unto You.
Whoever then by this love has attained the image and likeness of God will now delight in goodness for the pleasure of goodness itself. Now having a similar feeling of patience and gentleness, they will no longer be angered by the faults of sinners, but in compassion and sympathy will rather ask for pardon for their infirmities. And remembering that for so long they themselves were was tried by the stings of similar passions till by the Lord’s mercy they were saved, they will feel that, as they were saved from carnal attacks not by the teaching of their own exertions but by God’s protection, pity and not anger ought to be shown to those who go astray. With full peace of mind they will sing to God the following verse: “Thou hast broken my chains. I will offer to you the sacrifice of praise.” And also: “Unless the Lord had helped me, my soul would have dwelt in hell.”
Our Savior, dearly beloved, has ascended into heaven; therefore let us not be disturbed on earth. Let our spirit be in heaven, and peace will be here. Meanwhile let us ascend with Christ in heart, and when his promised day comes, we shall also follow in body. Nevertheless, we ought to know that pride or avarice or dissipation did not ascend with Christ. No vice of ours ascended with our physician. And for this reason, if we desire to ascend and follow the physician, let us strive here to lay aside our vices and sins. For all of our iniquities surround us as if with chains, and they strive to bind us in the network of our sins. Therefore with God’s help, according to what the psalmist says, “Let us break their chains.” Then we will be able to say to the Lord with assurance, “You have loosed my bonds, to you will I offer sacrifice of thanksgiving.” The resurrection of the Lord is our hope; his ascension is our glory.
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SUMMARY
Psalms 116:17 articulates the psalmist's profound and unwavering commitment to God, a solemn vow born out of a deeply personal experience of divine rescue and steadfast faithfulness. It encapsulates a heartfelt declaration to perpetually offer spiritual sacrifices of gratitude and to consistently invoke the Lord's name, acknowledging His sovereign power and unfailing love as the ultimate source of salvation and sustained well-being. This verse serves as a climactic expression of devotion, pledging a life characterized by continuous praise and intimate communion with the God who hears and delivers.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 116:17 employs several significant literary devices to convey its powerful message. The phrase "sacrifice of thanksgiving" functions as a profound Metaphor, transforming a physical ritual (animal sacrifice) into a spiritual act, emphasizing the internal disposition of gratitude as the true and pleasing offering to God. This spiritualization elevates the act beyond mere external observance to a profound heart-response. Furthermore, the entire verse serves as a Vow or Pledge, a solemn and personal commitment made by the psalmist to God in direct response to divine deliverance. This pledge is deeply personal ("I will offer," "I will call") and highlights the reciprocal nature of the covenant relationship, where God's faithfulness evokes human fidelity. The two clauses also exhibit strong Parallelism, where "offer...the sacrifice of thanksgiving" and "call upon the name of the LORD" express complementary aspects of devotion – one emphasizing praise and gratitude, and the other, reliance and invocation. This parallelism reinforces the comprehensive and holistic nature of the psalmist's commitment to worship and communion with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 116:17 stands as a timeless testament to the appropriate human response to divine grace: profound gratitude expressed through worship and continued reliance. It underscores the theological truth that God desires not merely ritualistic observance but a sincere heart of thanksgiving, a spiritual offering that is more pleasing than any physical sacrifice. This verse bridges the Old Testament understanding of sacrifice with a deeper emphasis on the internal disposition, foreshadowing New Testament teachings on spiritual worship. It reminds us that our salvation and deliverance are not ends in themselves, but catalysts for a life consecrated to God through continuous praise and prayer, acknowledging Him as the source of all good and making our lives a perpetual act of worship.
REFLECTION AND APPLICATION
Psalms 116:17 invites believers today to cultivate a lifestyle of profound gratitude and persistent communion with God. In a world often characterized by complaint, entitlement, and a focus on what is lacking, the psalmist's declaration serves as a powerful counter-cultural call to intentional thanksgiving. Our response to God's countless blessings, from the grand deliverances that mark our spiritual journey to the daily mercies that sustain our lives, should be one of sincere appreciation, expressed not only in words but in a life dedicated to His purposes. This verse encourages us to recognize that our praise, our prayers, and our acknowledgment of God's sovereignty are valuable spiritual offerings, forming the very fabric of our ongoing relationship with Him. It challenges us to move beyond merely receiving God's help to actively engaging with Him through worship and prayer, making our lives a continuous testament to His goodness and faithfulness, embodying a spirit of gratitude in every circumstance.
Questions for Reflection
FAQ
What is a "sacrifice of thanksgiving" in the context of Psalms 116:17?
Answer: In the Old Testament, a "sacrifice of thanksgiving" (Hebrew: zevach todah) was a specific type of peace offering, often involving an animal sacrifice and a communal meal, given to express gratitude for deliverance or blessings Leviticus 7:12-15. However, in Psalms 116:17, while echoing this tradition, the emphasis shifts from the physical ritual to the spiritual disposition. It represents the psalmist's heartfelt, voluntary offering of praise, gratitude, and a life dedicated to God, rather than merely a blood sacrifice. It's a spiritual act of worship, where the "offering" is the very attitude of a thankful heart and the vocalization of praise, making the worshiper's sincere devotion the true sacrifice.
What does "calling upon the name of the LORD" imply for believers today?
Answer: "Calling upon the name of the LORD" is a profound biblical phrase signifying active reliance, invocation, and acknowledgment of God's character and authority. For believers today, it implies a continuous, intimate relationship with God through prayer, worship, and obedient living. It means seeking His presence, invoking His power in times of need, and attributing all blessings and salvation to Him. It's a commitment to depend on God in all circumstances, not just in crisis, and to live a life that consistently honors His name. This concept is central to the promise that "everyone who calls on the name of the Lord will be saved" Romans 10:13.
CHRIST-CENTERED FULFILLMENT
Psalms 116:17 finds its ultimate Christ-centered fulfillment in several profound ways. While the psalmist offers a sacrifice of thanksgiving from a heart delivered from death, Jesus Christ is the ultimate and perfect "sacrifice of thanksgiving" for humanity. His life, death, and resurrection constitute the supreme act of obedience and gratitude to the Father, a perfect offering that fully accomplished God's redemptive plan. Through His once-for-all sacrifice on the cross, Christ became the Lamb of God who takes away the sin of the world, making it possible for us to offer true spiritual sacrifices. Furthermore, Jesus Himself consistently "called upon the name of the LORD" throughout His earthly ministry, demonstrating perfect reliance on the Father, culminating in His cry of abandonment and trust from the cross Matthew 27:46. As believers united with Christ, our "sacrifice of thanksgiving" is now offered through Him and in Him, a "sacrifice of praise" that is the "fruit of lips that acknowledge his name" Hebrews 13:15. We are empowered by the Holy Spirit to "call upon the name of the Lord" for salvation and daily sustenance, knowing that in Christ, God always hears and answers, inviting us into a perpetual state of gratitude and communion that reflects His finished work on our behalf Colossians 3:17. He is the ultimate fulfillment of the psalmist's vow, enabling us to live lives of continuous thanksgiving and reliance on God.