TRV
Study This Verse
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 this man seeks what he may return unto the Lord, and finds not, save out of those things which the Lord Himself returns. "I will receive," he says, "the cup of salvation, and call upon the Name of the Lord" [Psalm 116:13]. "My vows will I render to the Lord, before all His people" [Psalm 116:14]. Who has given you the cup of salvation, which when you take, and callest upon the Name of the Lord, you shall return unto Him a reward for all that He has returned unto you? Who, save He who says, "Are ye able to drink the cup that I shall drink of?" Who has given unto you to imitate His sufferings, save He who has suffered before for you? And therefore, "Right dear in the sight of the Lord is the death of His Saints" [Psalm 116:15]. He purchased it by His Blood, which He first shed for the salvation of slaves, that they might not hesitate to shed their blood for the Lord's Name; which, nevertheless, would be profitable for their own interests, not for those of the Lord.
So let us praise the Lord, brothers and sisters, because we are holding his trustworthy promises, though we have not yet received the things promised. Do you imagine it is not enough to hold him to his promises and that we should be demanding the payment of his debts? By making promises, God has become our debtor. It is out of his goodness, not our rights, that he has become a debtor. What have we ever given him, that we should be able to hold him in our debt? Or perhaps because you heard in the psalm, "What shall I render to the Lord?" First of all, when he says, "What shall I render to the Lord?" they are the words of a debtor, not of someone demanding repayment of a debt. Something had been advanced to him. "What shall I render the Lord?" What is "What shall I render?" What shall I pay back? What for? "For all the things he has rendered to me." What has he rendered to me? To begin with, I was nothing, and he made me; I had gotten lost, and he looked for me; looked for me and found me; I was a captive, and he redeemed me; having bought me, he set me free; from a slave he made me into a brother. "What shall I render to the Lord?" You haven't got anything you can tender.When you look for absolutely everything from him, what have you got that you can render to him? But wait. There is something or other the psalmist wants to say, when he asks, "What shall I render to the Lord for all the things he has rendered to me?" He looks around everywhere for something he can tender, pay back, and he seems to find it. What does he find? "I will take the cup of salvation." Even though you were thinking of paying something back, you are still looking for something to take. Look here, please. If you are still looking for something to take, you will still be a debtor. When are you going to be a someone who pays back? So if you are always going to be a debtor, when will you ever pay back? You won't find anything you can pay back; you won't have anything apart from what he has given.
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?”
Continue studying Psalms 116:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
The psalmist, having experienced profound and comprehensive deliverance from life-threatening distress, expresses a deeply personal and resolute vow of gratitude to God. This verse encapsulates a twofold response: a joyful and active embrace of the full measure of God's saving grace, symbolized by a cup, and a continuous, public invocation of the LORD's divine character and power in worship and dependence, signifying a renewed commitment to the covenant relationship and a public acknowledgment of divine faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 116:13 employs several potent literary devices that enrich its meaning and impact. Metaphor is central, with "the cup of salvation" serving as a vivid and culturally resonant image. The cup, a common vessel, transcends its literal meaning to symbolize the full measure of God's blessings and deliverance, a portion joyfully received by the psalmist. This metaphor is rich with ancient Near Eastern cultural resonance, as cups often represented one's destiny or experience, whether positive or negative. The phrase "call upon the name of the LORD" is an example of metonymy, where "name" (H8034, shêm) stands for the entire character, reputation, authority, and presence of God. It is not merely uttering a word but invoking the very essence of Yahweh (H3068, Yᵉhôvâh), the covenant-keeping God. The verse also exhibits synthetic parallelism in its two clauses, where the second clause ("and call upon the name of the LORD") complements and reinforces the first ("I will take the cup of salvation"), articulating two distinct yet interconnected expressions of thanksgiving and commitment. The emphatic use of the personal pronoun "I" ("I will take... I will call") underscores the psalmist's individual and deliberate vow, making the declaration deeply intimate, resolute, and a conscious act of personal devotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 116:13 beautifully articulates the appropriate human response to divine grace: active gratitude and perpetual dependence. It moves beyond a passive feeling of thankfulness to a deliberate, public, and ongoing commitment to God. The "cup of salvation" speaks to God's comprehensive deliverance, not just from physical peril but from all forms of distress, offering a holistic well-being that encompasses physical, emotional, and spiritual restoration. This acceptance of divine blessing is inextricably linked to the act of "calling upon the name of the LORD," which signifies a life lived in conscious reliance on God's character and power. This verse thus encapsulates the dynamic of salvation: God acts, and humanity responds with worship and renewed devotion, acknowledging Him as the singular source of all good. It highlights the deeply personal yet publicly expressed nature of true faith, illustrating that genuine thanksgiving is not merely an emotion but an active, lifelong posture of worship and trust.
REFLECTION AND APPLICATION
Psalms 116:13 offers a profound blueprint for living a life of responsive faith, transforming our gratitude into tangible acts of worship and commitment. Having experienced God's deliverance, whether from a significant crisis, a profound spiritual struggle, or the myriad daily mercies that sustain us, our natural and spiritual inclination should be one of profound and active gratitude. This verse challenges us to not merely acknowledge God's goodness in our hearts but to actively "take the cup of salvation"—to joyfully embrace the blessings, redemption, and holistic well-being He offers, allowing them to transform our perspective, actions, and priorities. Furthermore, it calls us to "call upon the name of the LORD" continually. This is an invitation to a life saturated with prayer, worship, and conscious dependence on God, not just in moments of dire need but as a constant, abiding posture of our being. It reminds us that our faith is not static or passive; it is a dynamic relationship characterized by ongoing communication, heartfelt adoration, and public testimony to God's faithfulness, inspiring us to share the story of His saving work in our lives with boldness and joy.
Questions for Reflection
FAQ
What does "the cup of salvation" mean in this context?
Answer: "The cup of salvation" is a powerful metaphor representing the full measure of God's blessings, deliverance, and saving acts. In ancient cultures, a cup often symbolized one's portion or destiny, whether of joy, suffering, or divine judgment. Here, it specifically refers to the abundant and comprehensive rescue God has provided to the psalmist, encompassing physical safety, spiritual restoration, and overall well-being. To "take" this cup means to joyfully accept and embrace these divine favors, often implying a public act of thanksgiving or celebration. It stands in stark contrast to "cups" of wrath or suffering mentioned elsewhere in scripture, such as the cup of God's fury in Isaiah 51:17 or the cup of suffering Jesus prayed about in Matthew 26:39.
Why is "calling upon the name of the LORD" significant?
Answer: "Calling upon the name of the LORD" is a fundamental and deeply significant act of worship and faith throughout the Bible. It signifies much more than just uttering God's name; it means invoking His character, power, authority, and covenant faithfulness. It is an act of humble dependence, an appeal for help, a declaration of trust, and a public acknowledgment of His sovereignty. This phrase emphasizes a direct, personal, and ongoing relationship with God, recognizing Him as the ultimate source of help and salvation. It is a core expression of Israelite piety and is frequently linked to salvation and deliverance, as seen in Joel 2:32 and quoted in Romans 10:13, promising salvation to all who call upon the name of the Lord.
CHRIST-CENTERED FULFILLMENT
Psalms 116:13 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "cup of salvation" that the psalmist vows to take is perfectly embodied and offered through Christ's sacrifice. While the psalmist celebrated deliverance from physical death and distress, Jesus, as the Lamb of God, willingly took the "cup" of God's wrath and suffering on the cross (Matthew 26:39 and John 18:11), enduring the full penalty for humanity's sin. Through His atoning death and glorious resurrection, Christ became the very source and substance of our eternal salvation, enabling us to truly "take the cup of salvation" by faith in Him. This "cup of blessing" (1 Corinthians 10:16) is now freely offered to all who believe. Furthermore, "calling upon the name of the LORD" is fulfilled in the New Covenant as we call upon the name of Jesus, who is Lord (Romans 10:9). The early church understood this, boldly proclaiming salvation through no other name under heaven given among men (Acts 4:12). Thus, the psalmist's vow becomes a prophetic echo of the believer's response to Christ: to joyfully embrace the comprehensive salvation He provides and to continually worship and depend on Him as Lord, fulfilling the promise that "everyone who calls on the name of the Lord will be saved" (Romans 10:13).