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Commentary on Psalms 116 verses 10–19
The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of Psa 116:15. Three things David here makes confession of: -
I. His faith (Psa 116:10): I believed, therefore have I spoken. This is quoted by the apostle (Co2 4:13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (Psa 116:4), by praise, Psa 116:12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom 10:10; Act 9:19, Act 9:20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Mat 10:22.
II. His fear (Psa 116:11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately - in my amazement (so some), when I was in a consternation - in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul, Sa1 27:1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (Psa 116:10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Psa 39:1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Psa 1:1), sits and speaks against his brother, Psa 50:19, Psa 50:20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Psa 31:22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, "All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Rom 3:4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.
III. His gratitude, Psa 116:12, etc. God had been better to him than his fears, and had graciously delivered him out of his distresses; and, in consideration hereof,
1.He enquires what returns he shall make (Psa 116:12): What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God - all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (Psa 116:6, Psa 116:7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?
2.He resolves what returns he will make.
(1.)He will in the most devout and solemn manner offer up his praises and prayers to God, Psa 116:13, Psa 116:17. [1.] "I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive, First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Phi 1:19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. Joh 18:11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev 7:11, Lev 7:12, etc. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Rom 12:1, Co2 8:5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Heb 13:15, Heb 13:16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Psa 16:2, Psa 16:3. Why should we offer that to God which costs us nothing? [3.] I will call upon the name of the Lord. This he had promised (Psa 116:2) and here he repeats it, Psa 116:13 and again Psa 116:17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.
(2.)He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (Psa 116:15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (Kg2 1:13); their blood is so, Psa 72:14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Mat 23:35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.
(3.)He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (Psa 116:16): O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: "I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; "Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: "I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant." [2.] The ground of that relation. Two ways men came to be servants: - First, by birth. "Lord, I was born in thy house; I am the son of thy handmaid, and therefore thins." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. "Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work." The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.
(4.)He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (Psa 116:14): I will pay my vows; and again, (Psa 116:18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, "I will pay them now," Ecc 5:4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation.
"I will pay my vows unto the Lord" [Psalm 116:18]. What vows will you pay? What victims have you vowed? What burnt-offerings, what holocausts? Do you refer to what you have said a little before, "I will receive the cup of salvation, and will call upon the Name of the Lord;" and, "I will offer to You the sacrifice of thanksgiving"? And indeed whosoever well considers what he is vowing to the Lord, and what vows he is paying, let him vow himself, let him pay himself as a vow: this is exacted, this is due. On looking at the coin, the Lord says, "Render unto Cæsar the things which are Cæsar's, and unto God the things which are God's:" [Matthew 22:21] his own image is rendered unto Cæsar: let His image be rendered unto God.
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SUMMARY
Psalms 116:18 stands as a powerful declaration of the psalmist's unwavering commitment to fulfill his solemn promises to the Lord, made in the crucible of distress and now publicly affirmed in the joy of deliverance. This verse encapsulates the essence of grateful obedience, highlighting the integrity of the believer's word before God and the communal significance of openly acknowledging divine faithfulness. It is a testament to the transformative power of God's intervention, prompting a public response of worship and fidelity that honors His saving grace.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices that enhance its impact and convey its profound message. The most prominent is Declaration/Affirmation, as the psalmist makes a direct, unwavering statement of intent ("I will pay my vows"), leaving no doubt about his resolute commitment. This strong personal resolve is then amplified by the device of Public Testimony, where the act of "paying vows" is explicitly stated to occur "in the presence of all his people." This transforms a private spiritual transaction into a communal act of worship and witness, serving to glorify God openly and encourage the gathered congregation, thereby multiplying the impact of the psalmist's gratitude. There is also a strong element of Emphasis conveyed by the single word "now," which underscores the immediacy and eagerness of the psalmist's response, highlighting that his gratitude is not merely intellectual but prompts an urgent, tangible action. Finally, the verse subtly employs Reciprocity, as the psalmist's decision to "pay his vows" is a direct response to God's prior "benefits" (as stated in Psalms 116:12), illustrating the dynamic interplay between divine grace and human fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 116:18 powerfully articulates the theological principle that divine faithfulness elicits human fidelity. God's unwavering commitment to His people, demonstrated through deliverance and salvation, calls for a corresponding response of integrity and obedience from those He saves. The act of fulfilling vows is not merely a legalistic obligation but a profound expression of gratitude and trust, acknowledging God's sovereignty and goodness. It underscores the reciprocal nature of the covenant relationship: God keeps His promises, and His people are called to keep theirs, reflecting His character in their own lives. This public declaration serves as a tangible sacrifice of thanksgiving, affirming God's active presence and benevolent intervention in the lives of His faithful, and reinforcing the communal aspect of worship and witness. It teaches that our word given to God is sacred and that our gratitude should be expressed tangibly and openly.
REFLECTION AND APPLICATION
The psalmist's resolute declaration in Psalms 116:18 serves as a timeless challenge for believers today, prompting us to deeply examine the integrity of our own commitments made to God. This includes not only explicit vows made in moments of crisis or dedication but also the implicit promises of our baptism, our pledges of service, our commitments in prayer, and the daily dedication of our lives to Christ. Just as the psalmist's deliverance prompted immediate and public gratitude, so too should our experience of God's boundless grace, forgiveness, and faithfulness lead to a tangible, open, and consistent response. This might involve fulfilling specific commitments made during times of personal distress, dedicating our talents and resources to His service, or simply living a life that consistently reflects our profound gratitude for His salvation and ongoing provision. Our "paying of vows" today is often expressed through faithful obedience to His commands, generous giving to His kingdom, consistent participation in corporate worship, and sharing our personal testimonies of God's goodness, thereby glorifying Him and encouraging the body of Christ. It reminds us that our faith is not merely a private affair but has a vital communal dimension, where our lives can serve as a powerful public witness to God's unfailing love and transformative power.
Questions for Reflection
FAQ
Are vows still relevant for Christians today, given the New Covenant?
Answer: While the specific legalistic requirements and prescribed forms for vows found in the Old Testament Law are not directly binding on New Covenant believers, the underlying principles of integrity, faithfulness, and keeping one's word to God remain profoundly relevant and are indeed amplified in the New Testament. Christians are not called to make vows in the same prescriptive manner as ancient Israelites, but the New Testament emphasizes that our "yes" should be "yes" and our "no" should be "no" (Matthew 5:37). This principle speaks to a life of truthfulness, reliability, and sincerity before God and others. Therefore, any commitments made to God—such as baptismal vows, dedications of service, promises made in prayer, pledges of financial support, or even the implicit commitment to follow Christ—should be honored with utmost seriousness and integrity, reflecting the character of a God who always keeps His promises. The spirit of Psalms 116:18 encourages a life of grateful obedience and faithful follow-through on all our declarations and commitments to the Lord, demonstrating the sincerity of our faith and the depth of our gratitude for His saving work.
CHRIST-CENTERED FULFILLMENT
Psalms 116:18 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the psalmist vowed to pay his personal commitments to the Lord, Jesus perfectly fulfilled every vow and promise made to God on behalf of humanity, embodying absolute obedience even unto death on the cross (Philippians 2:8). He is the ultimate "vow" of God to humanity—the promised Messiah, the Lamb of God, whose coming, life, death, and resurrection represent God's unwavering faithfulness to His covenant promises from Genesis 3:15 onward. His atoning sacrifice was the supreme "payment" for sin, made not just "in the presence of all his people," but before the entire cosmos, a public spectacle of divine love and justice that disarmed the powers of darkness (Colossians 2:15). Through Christ, our "vows" are transformed: we are no longer striving to earn God's favor or repay a debt, but responding in grateful obedience to His finished work, which has already secured our salvation. Our "payment of vows" now becomes a life lived in devotion to Him, empowered by the Holy Spirit, as we publicly confess His name and live out our faith as His witnesses in the world, just as He commanded His disciples to go and make disciples of all nations. He is the one who enables us to fulfill any promises we make to God, as our great High Priest who ever lives to intercede for us (Hebrews 7:25), ensuring that our sincere offerings of praise and obedience are acceptable to the Father.