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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.
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.
Such an individual, then, guards against lying just as against sinning. Sometimes, in fact, the word lie is used for the word sin; whence the saying "Everyone is a liar." So it was said as the equivalent of "Everyone is a sinner." Similarly: "if through my lie the truth of God has abounded." Thus, when he lies as people do, he sins as people do and will be bound by the judgment that says "Everyone is a liar," and "if we say that we have no sin, we deceive ourselves, and the truth is not in us." But when nothing false proceeds from his mouth, it will be in consequence of that grace about which it has been said, "Whoever is born of God does not commit sin." For if this birth alone were in us, no one would sin; when it alone will be in us, no one will sin. But we now are still failing, because we are born corruptible, although, if we walk well there where we have been reborn, day by day our inner person is being renewed. When this corruptible body also puts on incorruption, life will absorb all, and no sting of death will remain. But the sting of death is sin.
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.
"I said in my trance, All men are liars" [Psalm 116:11]. By trance he means fear, which when persecutors threaten, and when the sufferings of torture or death impend, human weakness suffers. For this we understand, because in this Psalm the voice of Martyrs is heard. For trance is used in another sense also, when the mind is not beside itself by fear, but is possessed by some inspiration of revelation. "But I said in my haste, All men are liars." In consternation he has had regard to his infirmity, and has seen that he ought not to presume on himself; for as far as pertains to the man himself, he is a liar, but by the grace of God he is made true; lest yielding to the pressure of his enemies he might not speak what he had believed, but might deny it; even as it happened to Peter, since he had trusted in himself, and was to be taught that we ought not to trust in man. And if every one ought not to trust in man, surely not in himself; because he is a man. Rightly therefore in his fear did he perceive that every man was a liar; since they also whom no fear robs of their presence of mind, so that they never lie by yielding to the persecutors, are such by the gifts of God, not by their own strength....
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SUMMARY
Psalms 116:11 presents a raw, honest confession from the psalmist, uttered in a moment of profound distress and disillusionment. This verse reveals a sweeping, emotionally charged declaration that "All men are liars," born from a place of perceived betrayal or failure of human support. It stands as a poignant testament to the human tendency towards hasty, generalized judgments when under duress, while implicitly setting the stage for the psalm's ultimate affirmation of God's unwavering faithfulness in stark contrast to human fallibility.
CONTEXT
Literary Context: Psalm 116 is a deeply personal psalm of thanksgiving, where the psalmist recounts his miraculous deliverance from a life-threatening situation. The preceding verses vividly describe his descent into the throes of death, with the "cords of death" encompassing him and the "snares of Sheol" seizing him, prompting his desperate cry to the Lord for rescue (e.g., Psalms 116:3-4). Verse 11, "I said in my haste, All men are liars," functions as a candid and vulnerable admission of a thought or declaration made during the peak of his affliction, highlighting the intense emotional and psychological turmoil he endured before God's intervention. It serves as a dark backdrop against which the subsequent expressions of profound gratitude and renewed commitment to God's service (e.g., Psalms 116:12-19) shine even brighter, emphasizing the dramatic shift from despair and human-centered disappointment to profound trust in divine faithfulness.
Historical & Cultural Context: The psalms often reflect the personal experiences of individuals within the covenant community of Israel, expressing a full range of human emotions from exultant joy to deep lament. In ancient Israelite society, reliance on human promises, alliances, and support systems was common, yet also fraught with the potential for disappointment and betrayal. The cultural expectation of truthfulness was high, as lying was explicitly condemned in the Mosaic Law, notably in the Ninth Commandment against bearing false witness (e.g., Exodus 20:16). The psalmist's outburst, therefore, likely stems from a deeply personal experience of feeling let down or deceived by those he might have depended upon, perhaps even in a legal or social context where false witnesses or failed promises could have dire consequences. This personal anguish is then universalized in his hasty declaration, reflecting a common human experience of disillusionment when trust is broken.
Key Themes: This verse powerfully contributes to several key themes within Psalm 116 and the broader Psalter. Firstly, it underscores the theme of human fallibility and unreliability. The psalmist's declaration, though born of haste, points to the pervasive reality of human sinfulness and the inability of people to consistently deliver on promises or provide ultimate solace, a theme echoed throughout Scripture, such as in the New Testament's assertion that "every human being is a liar" in comparison to God's truth (e.g., Romans 3:4). Secondly, the phrase "in my haste" introduces the theme of rash judgment and the danger of emotional outbursts. It highlights how extreme circumstances can lead to sweeping, unconsidered conclusions that may not reflect objective truth, serving as a cautionary note against speaking impulsively. Finally, and most importantly, this verse serves as a crucial contrast to divine faithfulness. While "All men are liars," the entire psalm culminates in the unwavering truthfulness and steadfast love of God, who alone is truly dependable and faithful to His promises, as beautifully articulated elsewhere in the Old Testament, stating that God is not a man that He should lie (e.g., Numbers 23:19).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its emotional and theological impact. The most prominent is Hyperbole, where the psalmist makes an exaggerated statement ("All men are liars") to express the overwhelming intensity of his feeling of disillusionment and perceived betrayal, rather than asserting a literal, universal truth. This overstatement vividly conveys his emotional distress and the depth of his perceived abandonment. Secondly, the verse functions as a Confession, as the psalmist openly admits to a rash and potentially untrue statement made under duress. This act of transparent self-disclosure is a recurring feature in the psalms, demonstrating the psalmist's radical honesty before God. Finally, the verse sets up a profound Contrast that permeates the entire psalm: the inherent unreliability and deceitfulness of humanity versus the unwavering faithfulness and absolute truthfulness of God. While humans may fail and lie, God remains steadfast, providing the ultimate foundation for trust and hope.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 116:11 offers a profound theological insight into the nature of humanity and the character of God. It highlights the inherent fallibility of human beings, who, in their fallen state, are prone to deceit, broken promises, and general unreliability. This human weakness stands in stark contrast to the absolute truthfulness and unwavering faithfulness of God. The psalmist's hasty declaration, though an emotional outburst, implicitly directs the reader to the only truly dependable source of truth and salvation. It underscores that while human support may fail and human words may prove false, God's word and His promises are eternally trustworthy, providing a secure anchor in a world of shifting sands. The psalmist's experience serves as a reminder that ultimate trust must be placed in the divine, not the human.
REFLECTION AND APPLICATION
The psalmist's raw confession in Psalms 116:11 provides a powerful mirror for our own human experience. In moments of intense pressure, profound disappointment, or perceived betrayal, it is all too easy to lash out with sweeping, negative generalizations about others or even about life itself. This verse reminds us of the danger of speaking "in our haste," allowing our emotions to dictate our words and judgments, which can often be regrettable, untrue, and damaging. It encourages us to cultivate self-awareness and pause before speaking when we are distressed, remembering that our ultimate trust should never be placed solely in fallible human beings, but in the unfailing faithfulness of God. Furthermore, the psalmist's honesty in confessing his rash statement models for us the freedom to bring our unfiltered thoughts, doubts, and even our cynical conclusions before God. He is big enough to handle our raw emotions and can gently redirect our hearts back to His truth, reminding us that even when human support fails, His steadfast love never does.
Questions for Reflection
FAQ
Was the psalmist literally saying that every single person is a liar?
Answer: No, the psalmist was not making a literal, theological statement about the inherent deceitfulness of every single human being. The phrase "in my haste" (Hebrew châphaz) indicates that this was an emotional outburst, a hyperbolic generalization born from a moment of intense distress, fear, or profound disappointment. He likely experienced a situation where human promises or support failed him utterly, leaving him feeling abandoned or betrayed, leading him to a sweeping conclusion about the unreliability of people in general. It's a raw expression of disillusionment, not a carefully reasoned theological doctrine. The broader context of Psalm 116 is a powerful testament to God's faithfulness, which stands in stark contrast to this temporary, human-centric despair, ultimately affirming that God alone is truly trustworthy.
CHRIST-CENTERED FULFILLMENT
Psalms 116:11, with its stark declaration of human unreliability, finds its ultimate fulfillment and profound resolution in the person and work of Jesus Christ. While the psalmist lamented that "All men are liars," Jesus stands as the embodiment of perfect truth and unwavering faithfulness. He is the Word made flesh, full of grace and truth, the one who declared, "I am the way, the truth, and the life," and in whom "all the promises of God find their 'Yes'" (e.g., 2 Corinthians 1:20). Unlike fallible humanity, whose promises often fail and whose words can deceive, Christ's words are eternally true and His promises are always fulfilled, for He is God incarnate, incapable of lying (e.g., Hebrews 6:18). In a world where human trust is frequently broken and hearts are disappointed by the unreliability of others, Jesus offers an unshakeable foundation. He is the faithful witness, the one who never lies, and the ultimate source of truth and salvation, providing the perfect counterpoint to the psalmist's hasty and despairing cry, revealing that while men may fail, God, in Christ, remains eternally true and utterly trustworthy.