Verse-by-Verse Bible Commentary
Psalms 56:8

Clarke's Commentary

Verse Psalms 56:8. Thou tellest my wanderings — Thou seest how often I am obliged to shift the place of my retreat. I am hunted every where; but thou numberest all my hiding-places, and seest how often I am in danger of losing my life.

Put thou my tears into thy bottle — Here is an allusion to a very ancient custom, which we know long obtained among the Greeks and Romans, of putting the tears which were shed for the death of any person into small phials, called lacrymatories or urnae lacrymales and offering them on the tomb of the deceased. Some of these were of glass, some of pottery, and some of agate, sardonyx, c. A small one in my own collection is of hard baked clay.

Are they not in thy book? — Thou hast taken an exact account of all the tears I have shed in relation to this business and thou wilt call my enemies to account for every tear.

Bridgeway Bible Commentary

Psalms 56:1-11 David escapes from Saul

Both these psalms belong to the time when David fled from Saul, first to the city of Gath, then to the cave of Adullam. (For the historical background see introductory notes to Psalms 34:0.)

David is in great distress in Gath, as he learns that certain people in the city are planning to kill him (56:1-2). The increased danger he faces drives him to an increased dependence on God (3-4). Enemies watch his every move, plotting how they can best attack him (5-7). He is so tense with fear that he cannot sleep at night. He knows God takes notice of his distress, and this reassures him that God will protect him (8-11). In fact, his confidence in God is so secure that he considers his prayer as already answered. He pictures himself fulfilling his vows by offering sacrifices of thanksgiving to God for his deliverance (12-13).
Having escaped from Gath, David now takes refuge in a cave. More importantly, he takes refuge in the Most High God (57:1-3). As a lion hunts down its prey, so Saul’s men hunt down David. They are like those who hunt innocent animals by laying traps for them. But they themselves are the ones who will suffer (4-6). David is so confident of God’s deliverance that he pictures singers and musicians joining in praise to the God of love and faithfulness who has saved him (7-11).

Coffman's Commentaries on the Bible

“All the day long they wrest my words: All their thoughts are against me for evil. They gather themselves together, they hide themselves, They mark my steps, Even as they have waited for my soul. Shall they escape by iniquity? In anger cast down the peoples, O God. Thou numberest my wanderings: Put thou my tears into thy bottle; Are they not in thy book? Then shall mine enemies turn back in the day that I call: This I know that God is for me. In God (I will praise his word), In Jehovah (I will praise his word), In God have I put my trust, I will not be afraid; What can man do unto me?”

“They wrest my words” The KJV here has `twist my words.’

“Their thoughts are against me” The purpose of the Philistines was continually that of destroying David.

“Gather themselves together… hide themselves… mark my steps” This means they convened counsels on how to destroy David; they concealed themselves in order to spy upon him, and they watched his every move. Yes, those wicked men watched David’s every step; but God also was watching over his own (Psalms 56:8), “numbering all of his wanderings, and even counting his tears.”

Delitzsch paraphrased these words regarding the activity of David’s enemies. “David affirmed his loyalty to Saul, but they forced upon his words false meanings; they banded themselves together, they placed men in ambush.”F. Delitzsch, Vol. V-B, p. 168.

“Shall they escape by iniquity?” Mistreatment of David by the Philistines mentioned here was doubtless the root of his determination, after he became king, to utterly subdue them. He would become God’s instrument in granting the answer to David’s prayer for their destruction (2 Samuel 5:17; 2 Samuel 8:1).

“In anger cast down the peoples, O God” The word `peoples’ here is the same as `Gentiles,’ or `nations.’ Indicating that all nations of the whole world were affected in some manner by what happened to David. Of course, this is profoundly true, because the Davidic kingdom was the type and forerunner of the “Kingdom of God.” Addis missed this profound truth altogether, writing that, “Nations were not concerned in the petty espionage which the Psalm describes.”W. E. Addis, p. 382.

“My wanderings… my tears” Is it really true that God has such detailed interest in his servants? Kidner pointed out that it is even so, adding that, “Our Lord had equally striking terms for God’s attention to detail. He said, `The very hairs of your head are all numbered.’ (Matthew 10:29).”Derek Kidner, Vol. 1, p. 204.

“Are they not in thy book?” Rhodes observed that both `bottle’ and `book’ here are metaphorical references to the `records’ of God; and this seems to be correct. God, of course would need neither a record book nor a bottle. As DeHoff noted, “The figure of speech here is similar to that of Revelation 5:8 where the prayers of the saints are represented as being preserved in `golden vials.’“George DeHoff’s Commentary, Vol. H, p. 152.

“This I know that God is for me” David’s absolute confidence in the truth and dependability of what God had told him through the prophet Nathan sustained him throughout his lifetime, no matter how difficult the circumstances of many heartbreaking situations which he confronted.

“In God (I will praise his word)” This picks up the refrain from Psalms 56:4, emphasizes its first line by repeating it almost verbatim, which Kidner tells us was a favorite method of emphasis by the psalmist.Derek Kidner, Vol. 1, p. 205.

Barnes' Notes on the Whole Bible

Thou tellest my wanderings - Thou dost “number” or “recount” them; that is, in thy own mind. Thou dost keep an account of them; thou dost notice me as I am driven from one place to another to find safety. “My wanderings,” to Gath, 1 Samuel 21:10; to the cave of Adullam, 1 Samuel 22:1; to Mizpeh, in Moab, 1 Samuel 22:3; to the forest of Hareth, 1 Samuel 22:5; to Keilah, 1 Samuel 23:5; to the wilderness of Ziph, 1 Samuel 23:14; to the wilderness of Maon, 1 Samuel 23:25; to En-gedi, 1 Samuel 24:1-2.

Put thou my tears into thy bottle - The tears which I shed in my wanderings. Let them not fall to the ground and be forgotten. Let them be remembered by thee as if they were gathered up and placed in a bottle - “a lachrymatory” - that they may be brought to remembrance hereafter. The word here rendered “bottle” means properly a bottle made of skin, such as was used in the East; but it may be employed to denote a bottle of any kind. It is possible, and, indeed, it seems probable, that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or “lachrymatory,” as a memorial of the grief. The Romans had a custom, that in a time of mourning - on a funeral occasion - a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle of glass or earth, which was carefully preserved as a memorial of friendship and sorrow.

Many of these lachrymatories have been found in the ancient Roman tombs. I myself saw a large quantity of them in the “Columbaria” at Rome, and in the Capitol, among the relics and curiosities of the place. The above engraving will illustrate the form of these lachrymatories. The annexed remarks of Dr. Thomson (“land and the Book,” vol. i. p. 147), will show that the same custom prevailed in the East, and will describe the forms of the “tear-bottles” that were used there. “These lachrymatories are still found in great numbers on opening ancient tombs. A sepulchre lately discovered in one of the gardens of our city had scores of them in it. They are made of thin glass, or more generally of simple pottery, often not even baked or glazed, with a slender body, a broad bottom, and a funnel-shaped top. They have nothing in them but “dust” at present. If the friends were expected to contribute their share of tears for these bottles, they would very much need cunning women to cause their eyelids to gush out with water. These forms of ostentatious sorrow have ever been offensive to sensible people. Thus Tacitus says, ‘At my funeral let no tokens of sorrow be seen, no pompous mockery of woe. Crown me with chaplets, strew flowers on my grave, and let my friends erect no vain memorial to tell where my remains are lodged. ‘“

Are they not in thy book? - In thy book of remembrance; are they not numbered and recorded so that they will not be forgotten? This expresses strong confidence that his tears “would” be remembered; that they would not be forgotten. All the tears that we shed “are” remembered by God. If “properly” shed - shed in sorrow, without murmuring or complaining, they will be remembered for our good; if “improperly shed” - if with the spirit of complaining, and with a want of submission to the divine will, they will be remembered against us. But it is not wrong to weep. David wept; the Saviour wept; nature prompts us to weep; and it cannot be wrong to weep if “our” eye “poureth out” its tears “unto God” Job 16:20; that is, if in our sorrow we look to God with submission and with earnest supplication.

Calvin's Commentary on the Bible

8.Thou hast taken account of my wanderings The words run in the form of an abrupt prayer. Having begun by requesting God to consider his tears, suddenly, as if he had obtained what he asked, he declares that they were written in God’s book. It is possible, indeed, to understand the interrogation as a prayer; but he would seem rather to insinuate by this form of expression, that he stood in no need of multiplying words, and that God had already anticipated his desire. It is necessary, however, to consider the words of the verse more particularly. He speaks of his wandering as having been noted by God, and this that he may call attention to one remarkable feature of his history, his having been forced to roam a solitary exile for so long a period. The reference is not to any one wandering; the singular number is used for the plural, or rather, he is to be understood as declaring emphatically that his whole life was only one continued wandering. This he urges as an argument to commiseration, spent as his years had been in the anxieties and dangers of such a perplexing pilgrimage. Accordingly, he prays that God might put his tears into his bottle ⁽³³⁴⁾ It was usual to preserve the wine and oil in bottles: so that the words amount to a request that God would not suffer his tears to fall to the ground, but keep them with care as a precious deposit. The prayers of David, as appears from the passage before us, proceeded upon faith in the providence of God, who watches our every step, and by whom (to use an expression of Christ)

“the very hairs of our head are numbered,”
(Matthew 10:30.)

Unless persuaded in our mind that God takes special notice of each affliction which we endure, it is impossible we can ever attain such confidence as to pray that God would put our tears into his bottle, with a view to regarding them, and being induced by them to interpose in our behalf. He immediately adds, that he had obtained what he asked: for, as already observed, I prefer understanding the latter clause affirmatively. He animates his hope by the consideration that all his tears were written in the book of God, and would therefore be certainly remembered. And we may surely believe, that if God bestows such honor upon the tears of his saints, he must number every drop of their blood which is shed. Tyrants may burn their flesh and their bones, but the blood remains to cry aloud for vengeance; and intervening ages can never erase what has been written in the register of God’s remembrance.

(334) Some think that there is here an allusion to an ancient custom of putting the tears of mourners into lachrymal urns or bottles. In the Roman tombs there are found small vials, or bottles of glass or pottery, usually called ampulloe , or urnoe lachrymales , which, it has been supposed, contained tears shed by the surviving relatives and friends, and were deposited in the sepulchres of the deceased as memorials of affection and sorrow. If in this passage there is a reference to this custom, it must have existed at an early period among the Hebrews. It may however be doubted, whether there is any such allusion. “It is only a modern conjecture that these bottles ‘found in the Roman tombs’ have been deposited there for such a purpose, and there is no trace of such a custom in ancient writings or sculptures. Some think they were intended to contain the perfumes used in sprinkling the funeral pile. On some of them there is the representation of one or two eyes, and this seems to favor the former view.” —Illustrated Commentary on the Bible Let it also be observed, that the word נאד, nod, here translated bottle, means a sort of bottle which had no resemblance to these Roman urns. It was made of a goat’s or kid’s skin, and was used by the Hebrews for keeping their wine, their milk, and their oil. Compare 1 Samuel 16:20; Joshua 9:13; Judges 4:19; Matthew 9:17. “Besides,” as Bishop Mant remarks, “the treasuring up of the Psalmist’s tears shed by him during his own sufferings, seems a very different thing from the offering up of the tears of surviving relations or friends, as memorials on the tomb of a deceased person.” The expression, “Put thou my tears into thy bottle,” may be viewed as simply meaning, Let not my tears fall unnoticed; let my distress and the tears which it has wrung from me be ever before thee, excite thy compassion, and plead with thee to grant me relief. As the choicest things, such as wine and milk, were put into bottles, the Psalmist may also be understood as praying that his tears might not only be noted by God, but prized by him. The מאד, nod, was of large capacity, and used for churning as well as for wine. It may therefore contain a reference to the large quantity of tears which David’s affliction forced from him. —Harmer ’s Observations, volume 2, pp. 121, 122.

Smith's Bible Commentary

Psalms 56:1-13

Psalms 56:1-13 . This is the prayer of David when he heard a mourning dove. That is, a mourning: m-o-u-r-n-i-n-g dove, out in the distant terebinth trees. He no doubt heard these doves cooing off in the distance. There is sort of something soulful and mournful about those doves when they are crying. He said,

Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me. My enemies would daily swallow me up: for they be many that fight against me, O thou Most High. But what time I am afraid, I will trust in thee ( Psalms 56:1-3 ).

What a good thing to learn. Whatever time that you might be afraid, just put your trust in the Lord.

In God I will praise his word, in God I have put my trust; I will not fear what flesh shall do unto me. Every day they wrest my words: all of their thoughts are against me for evil. They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. Shall they escape by iniquity? In thine anger cast down the people, O God. For you tell my wanderings: put my tears into thy bottle: are they not in thy book? ( Psalms 56:4-8 )

Now the Bible does teach that there is a Book of Remembrances that God keeps. The Bible tells us that at the great Judgment Day, the books will be opened and people will be judged out of the things that are written in the books. Now, man is able to preserve many interesting records today. A lot of you have preserved a lot of interesting records of your past; you've got movies of them. And every once in awhile you get out the movie projector when the family is over, and you look at the pictures when they were just kids, and you have an interesting evening of remembrance, you know, as you are looking at these films. Now, I do believe that if man is able to develop such recording devises, that surely God, no doubt, is able to produce any scene that ever took place in your life at any time. So, if you want to try to deny before God some accusation that is brought against you, God probably has a giant screen up there, and suddenly, you can watch yourself doing the thing. Along with all of heaven. And as they shut it off, you say, "Okay, I confess. I am guilty. Turn it off!" In the Book of Remembrances, God's book. There is the Book of Life in heaven in which your name has been recorded, you who have received Jesus Christ.

When I cry unto thee, [David said,] then shall my enemies turn back: this I know; for God is with me ( Psalms 56:9 ).

Or, "God is for me," actually. I think that that is one of the most important concepts of God that we need to remember. God is for us. So many times we picture God as being against us. We see God as just waiting for us to do something wrong, in order that He might smite us with His swift hand of justice. We think of God so often as being against us, opposed to us. But in reality, God is for us. And if God be for us, who can be against us? So important that we have the right concepts of God.

In God [he said,] will I praise his word ( Psalms 56:10 ):

Because I know that God is for me, praise fills my heart.

in the LORD will I praise his word. In God have I put my trust: I will not be afraid what man can do unto me. Thy vows are upon me, O God: I will render praises unto thee. For thou hast delivered my soul from death: will not thou deliver my feet from falling, that I may walk before God in the light of the living? ( Psalms 56:10-13 ) "

Dr. Constable's Expository Notes

Psalms 56

David wrote this psalm of individual lament when the Philistines seized him in Gath (1 Samuel 21:10; cf. Psalms 34). He composed it for singing to the tune of "A Dove on Distant Oaks." This melody was evidently common in David’s day.

The content of this psalm is similar to that of Psalms 54, 55, , 57. Again David determined to continue trusting in the Lord even though his enemies sought to destroy him.

Dr. Constable's Expository Notes

David was confident that God knew about all his experiences intimately. He knew wherever David had gone, and He had made note of all his painful sufferings. The psalmist asked God to remember his sufferings in a graphic way. He wanted the Lord to store his tears in His bottle so their volume might move Him to act for David.

"Archaeologists have unearthed small ’tear bottles’ in which mourners collected their tears and then deposited the bottle at the gravesite." [Note: Wiersbe, The . . . Wisdom . . ., p. 198.]

Dr. Constable's Expository Notes

2. The confidence of the psalmist 56:8-13

Gann's Commentary on the Bible

Psalms 56:8

Psalms 56:8

Tears in your bottle -- the psalmist seems to be asking God to store up his tears as a reminder of his suffering. cf. David in Psalms 51:3. 2 Samuel 12:22;

It is possible, and, indeed, it seems probable, that there is an allusion here to the custom of collecting tears shed in a time of calamity and sorrow, and preserving them in a small bottle or “lachrymatory,” as a memorial of the grief. The Romans had a custom, that in a time of mourning - on a funeral occasion - a friend went to one in sorrow, and wiped away the tears from the eyes with a piece of cloth, and squeezed the tears into a small bottle of glass or earth, which was carefully preserved as a memorial of friendship and sorrow. Barnes

put thou my tears into thy bottle; the allusion is to "lachrymatories", or tear bottles, in which surviving relatives dropped their tears for their deceased friends, and buried them with their ashes, or in their urns; some of which tear bottles are still to be seen in the cabinets of the curious. Gill.

See also Clarke,

Gill's Exposition of the Whole Bible

Thou tellest my wanderings,.... Not his sins; though these are aberrations or wanderings from the ways of God's commandments; yet these are not told by the Lord: he takes no account of them; the number of them is not kept by him; they are blotted out, cast behind his back, and into the depths of the sea; though sometimes his people think they are told and numbered by him, Job 14:16; but David's moves and flights from place to place are meant, through Saul's pursuit of him, as a partridge on the mountains. Some writers reckon twelve of these moves. The Targum renders it,

"thou numberest the days of my wandering;''

that is, the days of his pilgrimage and sojourning in this world: the number of our days, and months and years, in which we wander about in this uncertain state of things, is with the Lord, Job 14:5;

put thou my tears into thy bottle; the allusion is to "lachrymatories", or tear bottles, in which surviving relatives dropped their tears for their deceased friends, and buried them with their ashes, or in their urns; some of which tear bottles are still to be seen in the cabinets of the curious. A description of which is given by Gejerus c, from Olaus Wormius; and who also from Cotovicus relates, that the grave of M. Tullius Cicero was dug up in the island of Zacynthus, A. D. 1544, in which were found two glass urns; the larger had ashes in it, the lesser water: the one was supposed to contain his ashes, the other the tears of his friends: and as this was a custom with the Romans, something like this might obtain among the Jews; and it is a saying with them d,

"whoever sheds tears for a good man (deceased) the holy blessed God numbers them, and puts them into his treasures, according to Psalms 56:8;''

which shows, that they thought that reference is here had to funeral tears. The meaning of the text is, that God would take notice of David's afflictions and troubles, which had caused so many tears, and remember them, and deliver him out of them: these being desired to be put into a bottle was, that they might be kept and reserved; not to make atonement for sin; for as a thousand rivers of oil cannot expiate one sin, could they be come at; so neither as many rivers of brinish tears, could they possibly be shed: nor to obtain heaven and happiness; for there is no comparison nor proportion between the sufferings of the saints and the glory that shall be revealed in them; though there is a connection of grace through the promise of God between them: but rather, that they might be brought forth another day and shown, to the aggravation of the condemnation of wicked men, who by their hard speeches, and ungodly actions, have caused them;

[are they] not in thy book? verily they are; that is, the tears and afflictions of his people. They are in his book of purposes; they are all appointed by him, their kind and nature, their measure and duration, their quality and quantity; what they shall be, and how long they shall last; and their end and use: and they are in his book of providence, and are all overruled and caused to work for their good; and they are in the book of his remembrance; they are taken notice of and numbered by him, and shall be finished; they shall not exceed their bounds. These tears will be turned into joy, and God will wipe them all away from the eyes of his people.

c De Ebr. Luctu, c. 12. s. 5. d T. Bab. Sabbat, fol. 105. 2.

Henry's Complete Commentary on the Bible

      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, Psalms 56:8; Psalms 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,2 Kings 20:5. I have heard Ephraim bemoaning himself,Jeremiah 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 (2 Timothy 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 (Psalms 56:9; Psalms 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, Ephesians 6:18.

      III. That his faith in God would set him above the fear of man, Psalms 56:10; Psalms 56:11. Here he repeats, with a strong pathos, what he had said (Psalms 56:4; Psalms 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 (Psalms 56:11; Psalms 56:11), though I know very well what he would do if he could," Psalms 56:1; Psalms 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, Hebrews 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 (Psalms 56:12; Psalms 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 (Psalms 56:13; Psalms 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.