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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.
But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed; Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; [Psalms 116:10] Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.
He further commanded them, “Going, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” I think that we must by faith grasp and understand each of these words and speak, according as words are granted us in answer to the prayers of all, at the opening of our mouth. It is written, “If you do not believe, you shall not understand,” and also, “I have believed, therefore have I spoken.” Now, I am of the opinion that the nouns and verbs and the content of the holy Scriptures do not have as regards God and his Christ or the holy prophets and evangelists and apostles the simple and conventional understanding of them. On the contrary, we should examine the words and content under the guidance of the Holy Spirit and with a pious intention, not all together but by parts, according as each may contribute to the exposition of sound doctrine. We should reflect on them devoutly and direct our thoughts to a consideration of the rules and teachings of the devout life. It is most important that we be observant and attentive to every word and choose the sense that is in keeping with our heavenly calling. This we shall accomplish if, through the prayers of all, Jesus Christ, the only-begotten Son of God, strengthen us, so that the words of the apostle may be realized in us: “I can do all things in Christ who strengthens me.”
And if we must also comment on the statement, “I said in my ecstasy, Everyone is a liar,” its meaning again is different. It is not at all like that of a person who is out of his senses and mentally deranged (God forbid), but of one who is greatly astonished and who thinks with the powers of reason customary to those who see and act in the proper way. For since the prophet was astonished, he also speaks here because of his astonishment. Now the prophets have experienced ecstasy, but not an ecstasy of their powers of reasoning. Peter, for example, experienced ecstasy, not that he did not understand rationally but that he saw phenomena different from the everyday order among people. “For he saw a large piece of cloth being lowered, bound at its four corners, and in it all the four-footed beasts and creeping things and birds of heaven.” And notice that the holy Peter understands and was not out of his wits. For when he hears, “Rise, kill, and eat,” he did not obey as one not having a sound mind, but he says in the Lord, “By no means, Lord; for never has anything common or unclean entered my mouth.”And the holy David, too, said, “[I said] Everyone is a liar.” But when he said, “I said,” he spoke on his own, and he said of people that they lie. He himself, therefore, did not lie, but being amazed and astounded at God’s love for humanity and the things that had been announced to him by the Lord, he marveled exceedingly, and when he saw every person in need of God’s mercy and recognized that every person is subject to punishment, he ascribed truthfulness to the Lord alone, to make known the true Spirit who spoke in the prophets and revealed to them the depths of the accurate knowledge of God.
You see, if there is faith in you, Christ is living in you. You heard the psalm: "I have believed, therefore have I spoken." It was impossible for him both to believe and remain dumb. It is being ungrateful to the one who fills you, if you do not pour out; so the fuller you are, the more you ought to pour out. A fountain, you see, is being born in you of a kind that is able to flow, unable to dry up: "It will become in him a fountain of water leaping up to eternal life." You need have no qualms about preaching, because you are not lying about the fountain of truth; you have received what comes bubbling off your tongue. I mean, if you want to say something of your very own, you will be liars. That is what is said in this very psalm: "I said in my ecstasy, Everyone is a liar." What is "Everyone is a liar?" Every Adam a liar. Strip yourself of Adam, and put on Christ, and you won't be a liar.
..."I believed," says he, "and therefore did I speak. But I was sorely brought down" [Psalm 116:10]. For he suffered many tribulations, for the sake of the word which he faithfully held, faithfully preached; and he was sorely brought down; as they feared who loved the praise of men better than that of God. But what means, "But I"? He should rather say, I believed, and therefore I have spoken, and I was sorely brought down: why did he add, "But I," save because a man may be sorely brought down by those who oppose the truth, the truth itself cannot, which he believes and speaks? Whence also the Apostle, when he was speaking of his chain, says, "the word of God is not bound." [2 Timothy 2:9] So this man also, since there is one person of the holy witnesses, that is, of the Martyrs of God, says, "I believed, and therefore will I speak." "But I;" not that which I believed, not the word which I have delivered; "but I was sorely brought down."
The same angel comes to Mary, announces to her that Christ is going to be born of her in the flesh, and Mary says something of the same kind. Zachariah, you see, had said, "How shall I know this? For I am an old man, and my wife is advanced in years." And he is told, "Behold, you shall be dumb, and you will not be able to speak until the day when these things are fulfilled, because you have not believed my words." And he was given the punishment of dumbness, earned by his unbelief. What had the prophet said about John? "The voice of one crying in the desert." Zachariah is dumb, and he is going to beget the voice. It was because he did not believe that he was made speechless; rightly was he struck dumb, until the voice should be born. After all, if it rightly says, or rather because it certainly does rightly say in the holy psalm "I have believed, therefore have I spoken"; then because Zachariah did not believe, he very properly did not speak.
So this is what Scripture wished to demonstrate, that every human being, absolutely every single one precisely as human, is a liar. You see, what makes us liars is what we have of our own, and all we have of our very own is the capacity to be liars; not that we cannot be true but that we cannot be true in virtue of what we are in ourselves. Therefore, in order to be true, "I believed, wherefore I also spoke." Deprive him of "I believed"—"everyone is a liar." For when he moves away from the truth of God, he will remain in his lying, because whoever "speaks a lie speaks from what is his own." Say therefore, "What shall I give back to the Lord for everything he has given to me?" After all, "it was in my panic that I said"—and what I said was true—"everyone is a liar." But he gave me back not punishment for lying but good for evil, and by justifying the wicked he made of a liar a speaker of the truth.
We believe that the Lord Jesus Christ was born of a virgin, came in the flesh, suffered, arose, ascended into heaven; we now believe that all of this has been fulfilled, as you hear words of past time. With us in the company of this faith are also those ancestors who believed that he would be born of a virgin, would suffer, would arise, would ascend into heaven. For the apostle pointed to them when he said, "But having the same spirit of faith, as has been written, 'I have believed and because of this I have spoken,' we also believe, and because of this we also speak." The prophet said, "I have believed, and because of this I have spoken." The apostle says, "We also believe, and because of this we also speak." But, that you may know that the faith is one, hear him saying, "Having the same spirit of faith, we also believe."
So it was the same Lord Christ, not only as Word but also as "mediator between God and humanity the man Christ Jesus," in whom the ancient fathers believed. They also handed on this same faith to us by their proclamation of it and by their prophesying. That is why the apostle says, "Since we have the same spirit of faith, of which it was written: I have believed, therefore have I spoken." So, "having the same spirit of faith," he says, of which it was written by the ancients, "I have believed, therefore have I spoken," "we too believe, therefore we too speak."
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SUMMARY
Psalms 116:10 is a profound declaration by the psalmist, articulating that his deep, settled belief in God was the compelling force behind his spoken testimony and public praise, even as he endured immense personal suffering. This verse encapsulates the transformative power of faith, demonstrating that genuine conviction is not silenced by affliction but rather finds its most authentic and powerful expression in the midst of it, bearing witness to God's unwavering faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Juxtaposition, contrasting the psalmist's internal state of profound belief and its outward expression ("I believed, therefore have I spoken") with his external reality of intense suffering ("I was greatly afflicted"). This stark contrast highlights the resilience and transformative power of faith, demonstrating that conviction can not only persist but also manifest most powerfully in the face of adversity. The use of First-Person Narrative ("I believed," "I was afflicted") imbues the declaration with deep personal authenticity and relatability, inviting the reader into the psalmist's intimate experience. Furthermore, the structure functions as a Declarative Statement, a bold and unwavering assertion of truth born from personal experience, which lends it authority and impact, serving as a powerful testimony.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 116:10 provides a foundational theological insight into the nature of genuine faith: it is not a passive intellectual assent but an active, dynamic force that compels outward expression, especially in the crucible of suffering. The psalmist's declaration underscores that belief in God is authentic when it leads to vocal testimony, praise, and a continued walk of obedience, even when life is marked by profound distress. This verse beautifully illustrates that faith is proven and deepened through affliction, transforming personal pain into a powerful witness to God's delivering power. It challenges the notion that faith should remove all hardship, instead presenting a more robust view where faith enables one to speak of God's goodness through hardship, thereby glorifying Him and encouraging others.
REFLECTION AND APPLICATION
Psalms 116:10 offers profound encouragement and challenge for believers today. It calls us to examine the depth of our own faith: does our belief in God compel us to speak, to declare His goodness, to share our testimony, even when we are "greatly afflicted"? In a world that often seeks to silence faith or confine it to private thought, the psalmist's declaration reminds us that true conviction naturally overflows into outward expression. It teaches us that authentic faith doesn't deny the reality of suffering but confronts it with divine trust, finding strength and purpose within it. Our personal experiences of God's faithfulness, especially when He delivers us from distress, are not just for our benefit but are meant to be shared, becoming a powerful witness to others and a source of encouragement for the broader community of faith. This verse empowers us to see our afflictions not as barriers to faith but as crucibles in which our belief is refined and our testimony forged, ultimately bringing glory to God through our enduring witness.
Questions for Reflection
FAQ
Is this verse only about speaking verbally, or does it encompass other forms of expression?
Answer: While the primary emphasis of "spoken" (Hebrew dabar) often refers to verbal declaration, the principle extends beyond mere words. It encompasses all outward expressions of faith that naturally flow from deep conviction. This includes not only verbal testimony, praise, and prayer but also actions, lifestyle choices, and a general demeanor that reflects one's trust in God. The psalmist's subsequent actions in Psalm 116, such as taking the cup of salvation and paying his vows in the presence of God's people, demonstrate that "speaking" can manifest in various forms of worship and obedience. Ultimately, it refers to faith that is alive and active, manifesting itself in a tangible way to the world.
Does "I was greatly afflicted" imply that the psalmist was questioning God or losing his faith?
Answer: No, quite the opposite. The psalmist's honest acknowledgment of being "greatly afflicted" is not a sign of doubt or a wavering faith, but rather a powerful testament to the authenticity and resilience of his belief. By juxtaposing his deep suffering with his unwavering faith ("I believed, therefore have I spoken"), he demonstrates that his conviction was not based on comfortable circumstances but was robust enough to endure profound distress. This makes his declaration of faith even more compelling and relatable, showing that genuine belief can thrive and compel testimony even in the darkest of times, rather than being extinguished by them. It highlights a faith that is proven in the crucible of adversity.
CHRIST-CENTERED FULFILLMENT
Psalms 116:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential example of one who "believed, therefore... spoke" and was "greatly afflicted." Throughout His earthly ministry, Jesus lived a life of perfect faith in the Father's will, even when it led Him to the cross. His entire life was a spoken testimony to the Father's love and truth, culminating in His unwavering obedience to death, even the death of the cross (Philippians 2:8). He was "greatly afflicted," experiencing suffering beyond human comprehension—the betrayal, the scourging, the crucifixion, and bearing the sin of the world (Isaiah 53:5). Yet, in the midst of this profound affliction, His faith in the Father's redemptive plan never wavered. His cries from the cross, even "My God, my God, why hast thou forsaken me?" (Matthew 27:46), were not a loss of faith but a fulfillment of prophecy and a deep expression of His identification with humanity's suffering, all within the framework of His perfect trust in the Father's ultimate deliverance. His resurrection is the ultimate divine affirmation of His faith and suffering, transforming His affliction into victory and providing the foundation for our own belief and testimony. As believers, we are called to follow His example, fixing our eyes on Jesus, the author and finisher of our faith, knowing that our own afflictions are shared with Him and that our testimony, born out of belief in His finished work, participates in His ongoing triumph (1 Peter 2:21).