TRV
Translation
World English Bible Messianic
In God, I will praise his word. In the LORD, I will praise his word.
Geneva Bible (1599)
I will reioyce in God because of his worde: in the Lord wil I reioyce because of his worde.
In the KJVVerse 14,766 of 31,102
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Commentary on Psalms 56 verses 8–13
8 ¶ Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?
9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.
10 In God will I praise his word: in the LORD will I praise his word.
11 In God have I put my trust: I will not be afraid what man can do unto me.
12 Thy vows are upon me, O God: I will render praises unto thee.
13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?
Several things David here comforts himself with in the day of his distress and fear.
I. That God took particular notice of all his grievances and all his griefs, Psa 56:8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl.
II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18.
III. That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11. Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above.
IV. That he was in bonds to God (Psa 56:12): "Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God.
V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 56
Let us therefore love God, brethren, purely and chastely. There is not a chaste heart, if God for reward it worships. How so? Reward of the worship of God shall not we have? We shall have evidently, but it is God Himself whom we worship. Himself for us a reward shall be, because "we shall see Him as He is." [1 John 3:2] Observe that a reward you shall obtain....I will tell you, brethren: in these human alliances consider a chaste heart, of what sort it is towards God: certainly human alliances are of such sort, that a man does not love his wife, that loves her because of her portion: a woman her husband does not chastely love, that for these reasons loves him, because something he has given, or because much he has given. Both a rich man is a husband, and one that has become a poor man is a husband. How many men proscribed, by chaste wives have been the more beloved! Proved have been many chaste marriages by the misfortunes of husbands: that the wives might not be supposed to love any other object more than their husband, not only have they not forsaken, but the more have they obeyed. If therefore a husband of flesh freely is loved, if chastely he is loved; and a wife of flesh freely is loved, if chastely she is loved; in what manner must God be loved, the true and truth-speaking Husband of the soul, making fruitful unto the offspring of everlasting life, and not suffering us to be barren? Him, therefore, so let us love, as that any other thing besides Himself be not loved: and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: "In whatsoever day I shall have called upon You, behold, I have known that my God are You." This is to call upon God, freely to call upon Him. Furthermore, of certain men has been said what? "Upon the Lord they have not called." The Lord they seemed as it were to call unto themselves and they besought Him about inheritances, about increasing money, about lengthening this life, about the rest of temporal things: and concerning them the Scripture says what? "Upon the Lord they have not called." Therefore there follows what? "There they have feared with fear, where there was no fear." What is, "where there was no fear"? Lest money should be stolen from them, lest anything in their house should be made less; lastly, lest they should have less of years in this life, than they hoped for themselves: but there have they trembled with fear, where there was no fear...."In God I will praise the word, in the Lord I will praise the discourse" [Psalm 56:10]: "in God I have hoped, I will not fear what man does unto me" [Psalm 56:11]. Now this is the very sense which above has been repeated.
Augustine of HippoAD 430
SERMON 48:1
We heard the readings of the Scriptures while they were being recited. That is the material that has been given me to talk about. That is what I have to understand, that is from what I have to sow what wisdom I have gotten, with the help of him in whose hand, as it is written, are both “we and our words.” Nor is it simply pointless, what is written somewhere else: “I will praise the word, in the Lord I will praise the word.” What is praised in the Lord is what the Lord gives. So although I am fairly feeble, I am for all that his instrument. I grasp what I can; I share without grudging what I grasp. May he make good in your minds whatever I have done less well, because even what I do manage to convey to your ears is not worth anything, is it, unless he does the whole work in your minds?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 56:10 encapsulates David's unwavering resolve to praise God's revealed word, even amidst life-threatening fear and persecution. This verse serves as a profound declaration of trust, emphasizing that genuine faith anchors itself in the immutable character and reliable promises of the Almighty, as expressed through His divine revelation, rather than being contingent upon favorable circumstances. It highlights a deliberate, active choice to affirm God's truth as a steadfast anchor in times of extreme distress.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 56:10 masterfully employs Parallelism, specifically Synonymous Parallelism, where the same core idea is expressed in successive lines using different but semantically equivalent terms. The verse repeats the psalmist's commitment to praise God's word, substituting "God" ('Elohim') with "the LORD" (Yahweh). This structural choice serves to intensify the declaration, underscore its certainty, and deepen its theological profundity. Furthermore, the deliberate Repetition of the phrase "will I praise [his] word" emphasizes the psalmist's unwavering resolve and highlights the central importance of God's revelation as the anchor of his faith. While not a strict merism, the use of both 'Elohim' (denoting God's universal power and majesty) and Yahweh (signifying God's personal, covenantal faithfulness) can be understood as encompassing the totality of God's character, thereby implying a complete and all-encompassing trust in every aspect of His being and His word. This literary structure not only creates a memorable and impactful statement but also enriches the theological depth of the verse, showcasing the comprehensive nature of David's faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 56:10 offers profound theological insight into the nature of God's word and the believer's essential response to it. It powerfully teaches that God's word is far more than a collection of ancient texts; it is a living, active, and utterly reliable revelation of God's character, His unwavering promises, and His sovereign will. David's resolute declaration to "praise [his] word" even while facing imminent death signifies that genuine faith in God's word transcends circumstances; it is a deliberate, active choice to affirm God's truth as more real and powerful than any immediate threat or fear. This profound theological understanding underpins the entire biblical narrative, where God's spoken word is consistently portrayed as the ultimate source of creation, the foundation of all covenants, the means of salvation, and the guarantee of ultimate victory. It is the bedrock upon which all hope and trust are built, demonstrating unequivocally that God's integrity and faithfulness are intrinsically tied to the reliability and power of His word.
REFLECTION AND APPLICATION
Psalms 56:10 provides both profound encouragement and a practical blueprint for believers navigating the inevitable trials and uncertainties of life. David's resolute declaration to praise God's word, even when his very existence hung by a thread, profoundly challenges us to cultivate a faith that is not contingent on comfortable circumstances but is instead deeply anchored in the unchanging, eternal truth of God's revelation. In a world characterized by shifting opinions, pervasive fear, and constant uncertainty, God's word remains the one firm and unshakeable foundation. To "praise His word" is an act of deliberate, defiant faith—a conscious choice to affirm God's promises and His character as infinitely more real and powerful than our fleeting feelings or immediate, overwhelming realities. This practice involves internalizing His truth, allowing it to profoundly shape our perspective, and actively declaring its reliability, both to ourselves and to a watching world. Such a discipline strengthens our personal faith, provides unparalleled comfort in distress, and serves as a powerful testimony to others of God's unwavering faithfulness. Like David, we are called to embrace a comprehensive trust, acknowledging and relying on both God's majestic, universal power (Elohim) and His deeply personal, covenantal faithfulness (Yahweh), knowing with absolute certainty that His word will never, ever fail.
Questions for Reflection
FAQ
Why is "his" in brackets in the KJV text of Psalms 56:10?
Answer: The brackets around "his" in the King James Version (KJV) indicate that the word is not explicitly present in the original Hebrew text. It was supplied by the translators to make the English translation flow more naturally and to clarify the intended meaning. In Hebrew, the word "word" (dabar) often implicitly refers to God's word when used in such a context, or it can be understood as "the word concerning Him." The KJV translators added "his" to specify that it is God's word being praised, which is entirely consistent with the theological meaning and intent of the verse.
What is the significance of using both "God" and "LORD" in this verse?
Answer: The use of both "God" ('Elohim') and "LORD" (Yahweh) is highly significant and deeply theological, not merely a stylistic choice. "God" ('Elohim') is the generic, majestic, and sovereign Creator of the universe, emphasizing His transcendent power and authority over all creation. "LORD" (Yahweh) is God's unique, personal, covenant name, revealed to His people (e.g., Exodus 3:14), which reveals His faithfulness, immanence, and relational commitment to His people. By praising "His word" in both "God" and "the LORD," David expresses a comprehensive and absolute trust in every facet of God's character: His universal, majestic power and His specific, covenantal faithfulness. It underscores that God's word is reliable because of who He is in His entirety, both as the mighty sovereign and the faithful covenant-keeper.
How can I praise God's word when I am feeling afraid or overwhelmed, as David was?
Answer: Praising God's word in times of fear is fundamentally an act of faith and a deliberate choice, rather than a mere emotional response. David's profound example teaches us to intentionally fix our gaze and our hearts on God's unchanging truth, even when our emotions are chaotic and our circumstances terrifying. Practically, this means actively recalling and meditating on God's promises (e.g., Philippians 4:6-7), verbally declaring His faithfulness, and reminding yourself of His past acts of deliverance in your life and throughout history. It is about allowing God's truth, as revealed in Scripture, to speak louder and more authoritatively than your fears. Engaging deeply with Scripture, memorizing key verses, and speaking them aloud can profoundly transform your perspective, anchoring your soul in the absolute certainty of God's word, which is infinitely more real and powerful than any present danger.
CHRIST-CENTERED FULFILLMENT
Psalms 56:10, with its profound declaration of praise for God's "word," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "word" (dabar) of God, which David lauded as utterly reliable and powerful, is not merely a collection of utterances or written texts, but is majestically personified in the New Testament as Jesus Himself. John 1:1 declares with cosmic significance, "In the beginning was the Word, and the Word was with God, and the Word was God." This divine "Word" subsequently "became flesh and dwelt among us" (John 1:14), embodying all of God's promises, His unblemished truth, and His unwavering faithfulness. Therefore, when David praised God's word, he was, by divine inspiration, praising the very essence of God's self-revelation, which culminates perfectly and completely in Christ. Jesus is the living embodiment of God's truth, the ultimate promise fulfilled, and the faithful covenant-keeper who perfectly reveals the Father. Our praise for God's word today is thus inextricably linked to our praise for Jesus Christ, who is definitively "the Word of God" (Revelation 19:13). In Him, all of God's magnificent promises are a resounding "Yes" and "Amen" (2 Corinthians 1:20), making our trust and praise in God's word a trust and praise in Christ Himself, our ultimate deliverer and the very expression of God's unwavering faithfulness.