Verse-by-Verse Bible Commentary
Psalms 116:19

Clarke's Commentary

Verse Psalms 116:19. In the midst of thee, O Jerusalem. — He speaks as if present in the city, offering his vowed sacrifices in the temple to the Lord.

Most of this Psalm has been applied to our Lord and his Church; and in this way it has been considered as prophetic; and, taken thus, it is innocently accommodated, and is very edifying. This is the interpretation given of the whole by the old Psalter.

ANALYSIS OF THE HUNDRED AND SIXTEENTH PSALM

This Psalm is gratulatory; for it shows how great straits the psalmist was brought into, from which God delivered him.

This Psalm has three parts: -

I. The psalmist makes profession of his love, and shows the reasons of it: God's goodness in hearing and delivering him from his low and sad condition, Psalms 116:1-9.

II. He professes his duty and faith, Psalms 116:9-11.

III. He promises to be thankful, and in what manner, Psalms 116:12-19.

I. He begins with the expression of his content and love: "I love the Lord." And he gives these reasons: -

1. "Because he hath heard," c. This is reason enough why I should love him.

2. "Because he hath inclined," c. An evidence that he was heard. Upon which experience that he was heard he adds: "Therefore will I call," &c.

Another reason which moved him to love God was, that he heard him in the extremity of his deep distress for, -

1. "The sorrows of death," c. Death is the king of fear.

2. "The pains of hell," &c. He feared the anger of God for his sins.

3. "I found trouble and sorrow." The psalmist was sensible of his condition: though others might suppose him compassed with prosperity, yet he knew himself distressed.

But he prayed to the Lord.

1. "Then." In these troubles and pangs.

2. "I called upon," &c. Invocation to God was his sole refuge.

3. "O Lord, I beseech thee," &c. He sets down the very words of his prayer.

And then, that he might show that he prayed to God in faith and hope, he points out the attributes of God for the encouragement of others.

1. "God is gracious." It is he who inspires prayer and repentance, remits sin, and pardons those who fly in faith to him for mercy.

2. "And righteous and just." He will perform what he has promised.

3. "Yea, our God is merciful." He mingles mercy with his justice he corrects with a father's hand, and loves to forgive rather than to punish. Of which David gives an instance in himself: "I was brought low, and he helped me." And all others may find the same who come in the way that I did to him for pardon.

Another reason he gives for loving God was, the tranquillity of soul he found after this storm was over: "Therefore, return unto thy rest, O my soul." Hitherto thou hast been tossed up and down on the waves of sorrow, finding no port or haven: now faith has opened to thee a harbour where thou mayest be safe: "For the Lord hath dealt," c.: but of his infinite mercy he has given thee joy for sadness.

He attributes to him the whole of his work.

1. "Thou hast delivered," &c. Turned my heaviness into joy, by removing all fear of death.

2. "Thou hast delivered my eyes," &c. Made me joyful.

3. "Thou hast delivered my feet," &c. When my infirmity is great, the devil takes advantage of me that I might fall but now thou hast settled my feet - made me able to resist him. And this God does for all who call upon him, and trust in him.

II. The psalmist, having expressed his sorrows and God's goodness, now professes his dutiful attachment, 1. By his obedience 2. By a faithful confession of his errors, and future confidence.

1. "I will walk before the Lord," c. Be careful to please God, by walking, not after the flesh, but after the Spirit.

He professes his faith, on which he will evermore rely.

1. "I believed, and therefore," c. Which confidence came from faith.

2. "I was greatly afflicted," &c. but I became docile and humble to the Spirit of God. When David was tossed between hope and despair, he found those sorrows were not easily quieted for "I said in my haste," c.

Which clause is differently understood by commentators.

1. Some suppose it to be an amplification of his former grief. I was so amazed, and overwhelmed with sorrow, that if any one reminded me of God's promises, "I said in my haste, All men are liars." I will not believe God he hath no care for me.

2. Others again refer this clause to the preceding: They talk of happiness and felicity, but none is to be found in the land of the living.

3. Some again refer it to Absalom, who deceived David by his vow at Hebron; or to Ahithophel, who revolted from him.

4. Again, others suppose that he taxed even Samuel himself that he spoke not by God's Spirit, when he anointed him king over Israel; because, during Saul's persecution, there appeared so little hope of it. But the first sense is the most cogent.

III. Henceforth, to the end of the Psalm, David declares his gratitude: "What shall I render to the Lord," c. As if he had said, I acknowledge the benefits God has bestowed upon me but in what way can I best evince my gratitude?

1. "I will take the cup of salvation." Here interpreters vary as to what is to be understood by the cup of salvation. 1. Some refer it to the ucharistical sacrifices of the old law, in which, when a man offered a sacrifice to God for some deliverance, he made a feast to the people, as did David, 1 Chronicles 1:0, 1 Chronicles 2:0, 1 Chronicles 3:0. 2. The fathers understood it of the cup of patience and affliction, which is often in Scripture called a cup, Matthew 20:22. 3. But here it seems to signify plenty, abundance, c. See the note.

2. "I will pay my vows," c. It was usual in God's service to make vows, or to confess his name in an open assembly. God cares for all his people, however circumstanced for precious in the sight of the Lord is the death of his saints. The servants of God trouble themselves in vain when they distrust him for in life he is with them, and in death he will not forsake them.

The psalmist does not become proud upon God's favours; but in all humility, though a king, he exclaims, -

1. "O Lord, truly I am thy servant," &c.

2. And yet no slave, but a willing servant: "Thou hast loosed my bonds," - taken from my neck the bonds of fear: thou hast made me thy servant through love.

3. And therefore will I do what thy servants ought to do.

Showing his earnestness he repeats again, "I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people, in the courts of the Lord's house, in the midst of thee, O Jerusalem. Praise ye the Lord." Within the Church, and at all times, he would praise and do him worship. What is not done according to God's word and Spirit is of little service. He who neglects public worship is not very likely to keep up private devotion, either in his family or in his closet. "I will pay my vows in the midst of thee, O Jerusalem."

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

OUR DEBT OF GRATITUDE TO GOD FOR HIS DELIVERANCE

“O Jehovah, truly I am thy servant: I am thy servant, the son of thy handmaid; Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving, And will call upon the name of Jehovah. I will pay my vows unto Jehovah, Yea, in the presence of all the people, In the courts of Jehovah’s house, In the midst of thee, O Jerusalem. Praise ye Jehovah (Hallelujah).”

“I am thy servant, the son of thy handmaid” “Thine handmaid here is `The Church,’ or if Hezekiah was the author, `Thy handmaid was Abiyah, the daughter of Zechariah, who `had understanding in the vision of God (2 Chronicles 26:5; 2 Chronicles 29:1).’“The Pulpit Commentary, op. cit., p. 72.

“I will offer to thee the sacrifice of thanksgiving” This heart-felt sacrifice is the real worship of which all the ancient bloody sacrifices were only the tokens and symbolical predecessors.

Note that this final paragraph begins with a statement of who the psalmist is; “I am thy servant.” Then there follows a group of “I will’s.”

“I will offer… I will call… I will pay” There are three great reasons why men should love and serve God: (1) Because of who we are, i.e., His servants, purchased with the blood of Christ; (2) because of all the wonderful benefits that he has conferred upon us (Psalms 116:2); and (3) because we have promised so to do, in a sense, `vowed’ to serve him.

“In the presence of all his people” The importance of “public worship” is also in focus in this psalm. Psalms 116:14 and Psalms 116:18 are identical, both of them stressing that the payment of the psalmist’s vows shall be, “In the presence of all his people.”

No matter how great the loving devotion of an individual worshipper may be, his duty is not discharged until he places his appearance and his influence in the midst of the congregation of believers. Private devotion and worship are wonderful; and Satan would really like to keep it that way, but far more is required of the faithful servant of God.

Barnes' Notes on the Whole Bible

In the courts of the Lord’s house - See the notes at Psalms 65:4. Compare Psalms 84:2; Psalms 92:13; Psalms 96:8; Psalms 100:4; Psalms 135:2.

In the midst of thee, O Jerusalem - Where the tabernacle, and afterward the temple, was reared.

Praise ye the Lord - Hallelujah. A call on others to join in the praise of God. The psalmist felt his own heart drawn to the service of praise by all the mercies of God; he desired, as an expression of his own feelings, that others should unite with him in that sacred exercise. When our own hearts are filled with gratitude, we wish that all others may partake of the same feeling.

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

In the courts of the Lord's house,.... This is added by way of explanation of Psalms 116:18, what he meant by "the presence of all his people"; the assembly of the saints met together in the house of the Lord, at the door of the tabernacle, in the courts of it, where the people got together to worship God;

in the midst of thee, O Jerusalem; the Lord's house or tabernacle; for as yet the temple was not built, and the courts of it were in the midst of the city of Jerusalem. And this shows, as some interpreters have observed, that this psalm must have been written after David came to the kingdom, and had got this city into his hands, whither he brought the ark of the Lord. The whole signifies that he would praise the Lord publicly, as well as privately; and he concludes the psalm thus,

Praise ye the Lord; calling upon the Lord's people, in his house and courts, to join with him in this work of praise.

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.