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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.
"In the courts," he says, "of the Lord's house" [Psalm 116:19]. What is the Lord's house, the same is the Lord's handmaid: and what is God's house, save all His people? It therefore follows, "In the sight of all His people." And now he more openly names his mother herself. For what else is His people, but what follows, "In the midst of you, O Jerusalem"? For than that which is returned grateful, if it be returned from peace, and in peace. But they who are not sons of this handmaid, have loved war rather than peace....
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SUMMARY
Having been delivered from the brink of death, the psalmist reaches a climactic declaration of public thanksgiving in Psalm 116:19. This verse precisely locates the promised praise within the sacred heart of communal worship in Jerusalem, specifically the Temple courts. It serves as a powerful concluding exhortation, inviting all to join in glorifying the Lord for His compassionate deliverance and unwavering faithfulness, transforming a personal testimony into a corporate act of adoration.
CONTEXT
Literary Context: Psalm 116 is a deeply personal psalm of thanksgiving, forming part of the "Egyptian Hallel" (Psalms 113-118), traditionally recited during Passover. The psalmist recounts a profound experience of distress, being "encompassed by the cords of death" and "the pangs of Sheol," a dire situation vividly described in Psalm 116:3. In this extremity, he cried out to the Lord, who proved to be "gracious and righteous," as affirmed in Psalm 116:5. Having been miraculously delivered and restored to life, the psalmist expresses a profound sense of indebtedness and a fervent desire to live in God's presence, articulated in Psalm 116:9. Verses 12-19 detail the psalmist's response, culminating in the vow to offer "the sacrifice of thanksgiving" (see Psalm 116:17) and to "pay my vows to the LORD in the presence of all his people," a commitment reiterated in Psalm 116:14. Verse 19 explicitly states where these vows will be fulfilled, bringing the individual's gratitude into the communal sphere.
Historical & Cultural Context: The setting of this psalm is likely post-exilic, reflecting a period when the Temple in Jerusalem had been rebuilt and was once again the central place of worship for the Jewish people. The "courts of the LORD'S house" refer to the outer areas of the Second Temple, where the general populace gathered for worship, sacrifices, and communal feasts. Jerusalem itself was not merely a geographical location but the spiritual heart of Israel, the city chosen by God to house His name and His dwelling place, as declared in Deuteronomy 12:5. Pilgrimage to Jerusalem for festivals was a deeply ingrained cultural practice, fostering a profound sense of national and spiritual unity. The act of offering public thanksgiving and fulfilling vows in the Temple courts was a common and expected practice, demonstrating both personal piety and communal solidarity within the covenant community.
Key Themes: This verse powerfully encapsulates several overarching themes of Psalm 116 and the broader Psalter. The primary theme is Thanksgiving for Deliverance, where a personal experience of salvation from death leads to a public declaration of gratitude. This ties into the theme of Vow Fulfillment, as the psalmist honors promises made to God in distress, emphasizing integrity and faithfulness. The verse also underscores the Centrality of Public Worship, highlighting that individual faith finds its fullest expression within the community of believers, particularly in the sacred space of the Temple. Finally, the concluding "Praise ye the LORD" serves as an Exhortation to Communal Praise, transforming the psalmist's personal testimony into a universal call for all God's people to acknowledge His goodness and faithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 116:19 employs several effective literary devices. The most prominent is Exhortation, seen in the concluding "Praise ye the LORD," which directly commands the audience to participate in worship, transforming the psalmist's personal vow into a communal imperative. There is also a form of Concentric Specification, where the location is narrowed from "the courts of the LORD'S house" to "in the midst of thee, O Jerusalem," creating a sense of deepening focus on the sacred center of Israelite life. The verse functions as a Public Declaration, fulfilling the psalmist's earlier vows to praise God among His people, thereby transforming a private experience of deliverance into a communal act of worship and testimony. The use of specific geographical and architectural terms like "courts" and "Jerusalem" grounds the spiritual act in a tangible, relatable reality, emphasizing the concrete nature of the psalmist's commitment to Vow Fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 116:19 powerfully articulates the theological principle that personal salvation should lead to public worship. The psalmist's deliverance from death is not merely a private blessing but an occasion for communal praise, fulfilling vows made in distress. This highlights the interconnectedness of individual faith and corporate worship within the covenant community. The Temple in Jerusalem serves as the designated space where God's people gather to acknowledge His faithfulness, offer sacrifices of thanksgiving, and collectively declare His greatness. It underscores the importance of the gathered assembly as the proper context for the full expression of gratitude and adoration towards God, demonstrating that true piety extends beyond private devotion to public testimony and communal celebration.
REFLECTION AND APPLICATION
Psalm 116:19 invites contemporary believers to consider the profound connection between personal experience and communal expression of faith. When God delivers us, sustains us, or answers our prayers, our gratitude should not remain a private sentiment. Like the psalmist, we are called to bring our praise into the public square of worship, whether in a physical church building, a virtual gathering, or any gathered community of believers. This act of public thanksgiving strengthens not only our own faith but also encourages and edifies those around us, bearing powerful witness to God's faithfulness and goodness. It reminds us that our spiritual journey is not solitary but is deeply intertwined with the body of Christ, where we collectively affirm God's sovereignty and goodness. It challenges us to be faithful in fulfilling our spiritual commitments and to actively participate in the corporate worship life of the church, making our praise visible, vocal, and contagious. Our personal testimonies, when shared in community, become a powerful catalyst for collective adoration.
Questions for Reflection
FAQ
Why is it important for the psalmist to praise God "in the courts of the LORD'S house" and "in the midst of thee, O Jerusalem," rather than in private?
Answer: The specific mention of the "courts of the LORD'S house" and "in the midst of thee, O Jerusalem" emphasizes the communal and public nature of the psalmist's thanksgiving. While private devotion is vital, the biblical tradition often highlights the importance of corporate worship and testimony. The psalmist had made vows to God in distress, as stated in Psalm 116:14, and fulfilling these vows publicly demonstrated integrity, honored God openly, and served as a powerful witness to the entire community. It transformed a personal deliverance into a shared celebration of God's faithfulness, reinforcing the covenant relationship between God and His people. This public declaration also served to encourage other believers and invited them to join in the praise, making the individual's experience a catalyst for collective worship and a tangible expression of God's work in the lives of His people.
CHRIST-CENTERED FULFILLMENT
Psalm 116:19, with its emphasis on public thanksgiving in the Temple courts in Jerusalem, finds its ultimate fulfillment in Jesus Christ. While the psalmist celebrated deliverance from physical death and vowed praise in a physical temple, Christ's deliverance is from spiritual death and sin, establishing a new and eternal covenant. Jesus himself is the true Temple, as He declared in John 2:19-21, the ultimate meeting place between God and humanity. Through His perfect sacrifice, He has opened a new and living way to the Father for all believers, a profound truth expounded in Hebrews 10:19-22. The "courts of the LORD'S house" are now superseded by the spiritual reality of the church, the body of Christ, where believers gather to offer "the sacrifice of praise" through Him, as encouraged in Hebrews 13:15. The call to "Praise ye the LORD" becomes a universal invitation to worship the Father through the Son, in the power of the Spirit, as we await the New Jerusalem. In that glorious city, God's presence will dwell perfectly with His people, and there will be no need for a temple, "for the Lord God Almighty and the Lamb are its temple," a vision beautifully described in Revelation 21:22.