Verse-by-Verse Bible Commentary
Psalms 116:15

Clarke's Commentary

Verse Psalms 116:15. Precious in the sight of the Lord — Many have understood this verse as meaning, "the saints are too precious in the Lord's sight, lightly to give them over to death:" and this, Calmet contends, is the true sense of the text. Though they have many enemies, their lives are precious in his sight, and their foes shall not prevail against them.

Bridgeway Bible Commentary

Psalms 115-117 Saved from death

God was always faithful to Israel, though the Israelites were often unfaithful to him. Their sins brought God’s punishment upon them, causing their pagan neighbours to mock them with the accusation that their God was unable to help them and had deserted them (115:1-2). The Israelites reply that their God is alive and in full control. The pagan gods, by contrast, are useless, and the reason they are useless is that they are lifeless. Those who trust in them will achieve nothing (3-8).
Israel’s people will therefore trust in God for help and protection (9-11). They know that he will bless them and their descendants after them, for he is the almighty Creator (12-15). He has given the earth to humankind as a dwelling place, but has limited the number of years that each person may live on it. Therefore, God’s people should make sure that they fill their few short years with praise to him (16-18).

In Psalms 116:0 an individual worshipper brings a sacrifice to God to pay his vows and offer thanks (see v. 17-18). Before offering his sacrifice, he pauses to think quietly on the great mercy and love of God. As he does so, he finds that his own love towards God increases, particularly when he recalls how God has answered his prayers and saved his life (116:1-4). He has personally experienced God’s compassion and goodness (5-7). When he was unable to help himself and when so-called friends proved useless, he still trusted God. He prayed, and God gave him new life (8-11). He will now publicly thank God by offering prayers and sacrifices in fulfilment of his vow (12-14). He sees how highly God values the life of the believer. God does not allow him to die, as if death is a thing of no importance in God’s sight. God preserves him alive, and for this he offers overflowing thanks (15-19).

God’s loyal love to Israel should cause his people to spread the good news of his love to other nations. This, in turn, will cause the people of those nations to bring their praise to him (117:1-2).

Coffman's Commentaries on the Bible

PRECIOUS IN THE SIGHT OF THE LORD
IS THE DEATH OF HIS SAINTS

“Precious in the sight of Jehovah Is the death of his saints.”

Where is the minister of the gospel who has never used this passage as comfort for the bereaved at a funeral service? “The word `precious’ here means `costly,’ as in Psalms 72:14; 1 Kings 5:17; and 7:9-11, where the same Hebrew word is used.”C. M. Miller, co-author with Anthony L. Ash, p. 380. “The sense is that Yahweh will not easily suffer his saints to perish; the cost of their death is too great. In other words, the godly need Yahweh’s help; and He needs their service.”W. E. Addis, p. 392.

Delitzsch tells us that one of the oldest documents of Christendom, “The `Apostolic Constitutions’ recommends the singing of these words at the funerals of those who have departed in the faith, and that `The Bishop of Antioch, full of blessed hope, met death singing these words, `during the reign of the Emperor Decius.’“F. Delitzsch, op. cit., p. 219.

Barnes' Notes on the Whole Bible

Precious in the sight of the Lord is the death of his saints - Of his people; his friends. Luther renders this, “The death of his saints is held to be of value” - (ist werth gehalten) - “before the Lord.” The word rendered “precious” - יקר yâqâr - means costly, as precious stones, 1 Kings 10:2, 1 Kings 10:10-11; dear, beloved, as relatives and friends, Psalms 45:9; honored, respected, Ecclesiastes 10:1; splendid, beautiful, Job 31:26; rare, 1 Samuel 3:1. The idea here is, that the death of saints is an object of value; that God regards it as of importance; that it is connected with his great plans, and that there are great purposes to be accomplished by it. The idea here seems to be that the death of a good man is in itself of so much importance, and so connected with the glory of God and the accomplishment of his purposes, that he will not cause it to take place except in circumstances, at times, and in a manner, which will best secure those ends. The particular thought in the mind of the psalmist seems to have been that as he had been preserved when he was apparently so near to death, it must have been because God saw that the death of one of his friends was a matter of so much importance that it should occur only when the most good could be effected by it, and when the ends of life had been accomplished; that God would not decide on this hastily, or without the best reasons; and that, therefore, he had interposed to lengthen out his life still longer. Still, there is a general truth implied here, to wit, that the act of removing a good man from the world is, so to speak, an act of deep deliberation on the part of God; that good, and sometimes great, ends are to be accomplished by it; and that, therefore, God regards it with special interest. It is of value or importance in such respects as the following:

(1) as it is the removal of another of the redeemed to glory - the addition of one more to the happy hosts above;

(2) as it is a new triumph of the work of redemption - showing the power and the value of that work;

(3) as it often furnishes a more direct proof of the reality of religion than any abstract argument could do.

How much has the cause of religion been promoted by the patient deaths of Ignatius, and Polycarp, and Latimer, and Ridley, and Huss, and Jerome of Prague, and the hosts of the martyrs! What does not the world owe, and the cause of religion owe, to such scenes as occurred on the death-beds of Baxter, and Thomas Scott, and Halyburton, and Payson! What an argument for the truth of religion - what an illustration of its sustaining power - what a source of comfort to us who are soon to die - to reflect that religion does not leave the believer when he most needs its support and consolations; that it can sustain us in the severest trial of our condition here; that it can illuminate what seems to us of all places most dark, cheerless, dismal, repulsive - “the valley of the shadow of death!”

Calvin's Commentary on the Bible

15.Precious in the eyes of Jehovah is the death of his meek ones. He goes on now to the general doctrine of God’s providential care for the godly, in that he renders them assistance in time of need; their lives being precious in his sight. With this shield he desires to defend himself from the terrors of death, which often pressed upon him, by which he imagined he would instantly be swallowed up. When we are in danger and God apparently overlooks us, we then consider ourselves to be contemned as poor slaves, and that our life is regarded as a thing of nought. And we are aware that when the wicked perceive that we have no protection, they wax the more bold against us, as if God took no notice either of our life or death. In opposition to their erroneous doctrine, David introduces this sentiment, that God does not hold his servants in so little estimation as to expose them to death casually. ⁽³⁸⁴⁾ We may indeed for a time be subjected to all the vicissitudes of fortune and of the world; we will nevertheless always have this consolation, that God will, eventually, openly manifest how dear our souls are to him. In these times, when innocent blood is shed, and the wicked contemners of God furiously exalt themselves, as if exulting over a vanquished God, let us hold fast by this doctrine, that the death of the faithful, which is so worthless, nay, even ignominious in the sight of men, is so valuable in God’s sight, that, even after their death, he stretches out his hand towards them, and by dreadful examples demonstrates how he holds in abhorrence the cruelty of those who unjustly persecute the good and simple. If he put their tears in a bottle, how will he permit their blood to perish? Psalms 56:8 At his own time he will accomplish the prediction of Isaiah, “that the earth shall disclose her blood,” Isaiah 26:21. To leave room for the grace of God, let us put on the spirit of meekness, even as the prophet, in designating the faithful meek ones, calls upon them to submit their necks quietly to bear the burden of the cross, that in their patience they may possess their souls, Luke 21:19

(384) “For their death to be precious is, in effect, no more than that it is, so considered, rated at so high a price by God, as that he will not easily grant it to any one that most desires it of him. Absalom here hostilely pursued David and desired his death, he would have been highly gratified with it, taking it for the greatest boon that could have befallen him: but God would not thus gratify him; nor will he grant this desire easily to the enemies of godly men, especially of those that commit themselves to his keeping, as David here did.” — Hammond.

Dr. Constable's Expository Notes

Psalms 116

An unnamed writer gave thanks to God for delivering him from imminent death and for lengthening his life. He promised to praise God in the temple for these blessings. This is a hymn of individual thanksgiving.

". . . if ever a psalm had the marks of spontaneity, this is surely such a one." [Note: Kidner, Psalms 73-150, p. 407.]

Dr. Constable's Expository Notes

3. Another promise to praise God 116:12-19

Dr. Constable's Expository Notes

The death of the godly is significant to God; it is costly to Him (cf. Matthew 10:29-31; John 10:28-29). [Note: Ibid., pp. 410-11.] He does not treat their dying as trivial. Consequently, the fact that He delivered the psalmist from dying meant that He had good reason for doing so. It is interesting that Psalms 116:15, which has brought so much comfort to believers who have lost loved ones through the centuries, rests in a context of deliverance. Again the writer promised to praise God publicly with the proper offering (Psalms 116:18, cf. Psalms 116:14). The psalm ends with an exhortation for all the living to praise the Lord.

How comforting Psalms 116:15-16 would have been to the Lord Jesus as He celebrated His last Passover meal on earth. He would have thought of His own mother when he sang "the son of Thy handmaid" in Psalms 116:16. In Psalms 116:17-19, Jesus vowed to praise God after He fulfilled God’s will by dying and after God had raised Him up. [Note: See Allen, Lord of . . ., pp. 89-95.]

Death is an enemy. Therefore, when God extends our lives, He is saving us from an enemy. The continuation of life is something we should never take for granted. God could take the life of any person at any time-and be perfectly righteous-since we are all sinners and deserve to die. However, He graciously extends life, and for this His people should give Him thanks publicly.

Gill's Exposition of the Whole Bible

Precious in the sight of the Lord [is] the death of his saints. The Lord has his saints or sanctified ones, who are sanctified or set apart by God the Father from all eternity; who are sanctified in Christ, their head and representative; who are sanctified by his blood, shed for the expiation of their sins; who are sanctified by his Spirit and grace, are called with an holy calling, and have principles of holiness wrought in them, and live holy lives and conversations. The word o used also signifies one that has received kindness and favour, and shows it: saints are such, who have received spiritual blessings from the Lord; to whom he has been kind and bountiful; and these are merciful and beneficent to others. Now these die as well as others, though holy and righteous, and though Christ has died for them; he has indeed delivered them from death as a punishment, he has abolished it in this sense; and has freed them from the curse and sting of it, but not from that itself; because it is for their good, and it is precious in the sight of the Lord. Saints are precious to him, living and dying; there is something in their death, or that attends it, that is delightful to him, and of high esteem with him; as when they are in the full exercise of grace at such a season; when they die in faith, and have hope in their death; and their love is drawn out unto him, and they long to be with him: besides, they die in the Lord, and sleep in Jesus, in union with him; with whom he is well pleased, and all in him; and they die unto him, according to his will, and are resigned unto it; and so glorify him in death, as well as in life. It is the time of their ingathering to him; at death he comes into his garden, and gathers his flowers, and smells a sweet savour in them; their very dust is precious to him, which he takes care of and raises up at the last day. The commonly received sense of the words is, that the saints are so dear to the Lord, their lives are so much set by with him, and their blood so precious to him, that he will not easily suffer their lives to be taken away, or their blood to be spilled; and whenever it is, he will, sooner or later, severely revenge it; see 1 Samuel 26:21. And to this sense is the Targum,

"precious before the Lord is death sent to (or inflicted on) his saints;''

that is, by men. The words will bear to be rendered, "precious in the sight of the Lord is that death", or "death itself, for his saints"; that very remarkable and observable death, even the death of his Son, which was not only for the good of his saints, for their redemption, salvation, justification, pardon, and eternal life; but in their room and stead; and which was very acceptable unto God, of high esteem with him, of a sweet smelling savour to him: not that he took pleasure in it, simply considered; for he that hath no pleasure in the death of him that dieth, even of a sinner, could have none in the death of his Son; but as hereby his justice was satisfied, his law fulfilled, the salvation of his people procured, and his covenant, counsels, purposes, and decrees, accomplished. המותה has a double ה in it; one at the beginning, and the other at the end of the word; which is very emphatic, and so may point at something very remarkable; and what more so than the death of Christ? and ל is sometimes used for substitution, and signifies "for", "instead", or "in the room of", another; see Exodus 4:16.

o לחסדיו "quos ipse benignitate prosequitur", Junius Tremellius so Musculus.

Henry's Complete Commentary on the Bible

      10 I believed, therefore have I spoken: I was greatly afflicted:   11 I said in my haste, All men are liars.   12 What shall I render unto the LORD for all his benefits toward me?   13 I will take the cup of salvation, and call upon the name of the LORD.   14 I will pay my vows unto the LORD now in the presence of all his people.   15 Precious in the sight of the LORD is the death of his saints.   16 O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.   17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.   18 I will pay my vows unto the LORD now in the presence of all his people,   19 In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD.

      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 Psalms 116:15; Psalms 116:15. Three things David here makes confession of:--

      I. His faith (Psalms 116:10; Psalms 116:10): I believed, therefore have I spoken. This is quoted by the apostle (2 Corinthians 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 (Psalms 116:4; Psalms 116:4), by praise, Psalms 116:12; Psalms 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, Romans 10:10; Acts 9:19; Acts 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, Matthew 10:22.

      II. His fear (Psalms 116:11; Psalms 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,1 Samuel 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 (Psalms 116:10; Psalms 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, Psalms 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 (Psalms 1:1), sits and speaks against his brother,Psalms 50:19; Psalms 50:20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Psalms 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. Romans 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, Psalms 116:12; Psalms 116:12, c. 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 (Psalms 116:12; Psalms 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 (Psalms 116:6; Psalms 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, Psalms 116:13; Psalms 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. Philippians 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. John 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, Leviticus 7:11; Leviticus 7:12, c. 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 (Romans 12:1; 2 Corinthians 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 (Hebrews 13:15; Hebrews 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, Psalms 16:2; Psalms 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 (Psalms 116:2; Psalms 116:2) and here he repeats it, Psalms 116:13; Psalms 116:13 and again Psalms 116:17; Psalms 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 (Psalms 116:15; Psalms 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 (2 Kings 1:13); their blood is so, Psalms 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, Matthew 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 (Psalms 116:16; Psalms 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 thine." 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 (Psalms 116:14; Psalms 116:14): I will pay my vows; and again, (Psalms 116:18; Psalms 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," Ecclesiastes 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.