Psalms 116:10

led heemantic by the Hebrew grammarians, and which are used in forming the derivatives from the roots, are taken from the first word in this verse, האמנתי heemanti, "I have believed;" as the prefixes in that language are found in the technical words משה וכלב Mosheh vecaleb, "Moses and Caleb;" and the formatives of the future are found in the word איתן eythan, "strength." Verse 11 I said in my haste - This is variously translated: I said in my Light, Chaldee. In my excess, or ecstasy, Vulgate. In my ecstasy, εκστασει, Septuagint. fi tahayury, in my giddiness, Arabic. In my fear or tremor, Syriac. I quoth in outgoing mine, when I was beside myself, Anglo-Saxon. In myn oute passyng, old Psalter. When passion got the better of my reason, when I looked not at God, but at my afflictions, and the impossibility of human relief. All men are liars - כל האדם כזב col haadam cozeb, "the whole of man is a lie." Falsity is diffused through his nature; deception proceeds from his tongue; his actions are often counterfeit. He is imposed on by others, and imposes in his turn; and on none is there any dependence till God converts their heart. "O what a thing were man, if his attires Should alter with his mind, And, like a dolphin's skin, His clothes combine with his desires! Surely if each one saw another's heart, There would be no commerce; All would disperse, And live apart." Hebert. To the same purpose I shall give the following Italian proverb: - Con arte e con inganno, Si vive mezzo l'anno. Con inganno e con arte Si vive l' altro parti. "Men live half the year by deceit and by art; By art and deceit men live the other part." Who gives this bad character of mankind? Man. Verse 12 What shall I render - מה אשיב mah ashib, "What shall I return?" For his benefits - תגמולוהי tagmulohi, "His retributions," the returns he had made to my prayers and faith. Verse 13 I will take the cup of salvation - Literally, The cup of salvation, or deliverance, will I lift up. Alluding to the action in taking the cup of blessing among the Jews, which, when the person or master of the family lifted up, he said these words, "Blessed be the Lord, the Maker of the world, who has created the fruit of the vine!" But it may probably allude to the libation-offering, Num 28:7 ; for the three last verses seem to intimate that the psalmist was now at the temple, offering the meat-offering, drink-offering, and sacrifices to the Lord. Cup is often used by the Hebrews to denote plenty or abundance. So, the cup of trembling, an abundance of misery; the cup of salvation, an abundance of happiness. And call upon the name of the Lord - I will invoke his name, that I may get more of the same blessings; for the only return that God requires is, that we ask for more. Who is like God? One reason why we should never more come to a fellow-mortal for a favor is, we have received so many already. A strong reason why we should claim the utmost salvation of God is, because we are already so much in debt to his mercy. Now this is the only way we have of discharging our debts to God; and yet, strange to tell, every such attempt to discharge the debt only serves to increase it! Yet, notwithstanding, the debtor and creditor are represented as both pleased, both profited, and both happy in each other! Reader, pray to him, invoke his name; receive the cup - accept the abundance of salvation which he has provided thee, that thou mayest love and serve him with a perfect heart. Verse 14 I will pay my vows unto the Lord now in the presence of all his people - He was probably now bringing his offering to the temple. These words are repeated, Psa 116:18 . Verse 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. Verse 16 I am thy servant - Thou hast preserved me alive. I live with, for, and to Thee. I am thy willing domestic, the son of thine handmaid - like one born in thy house of a woman already thy property. I am a servant, son of thy servant, made free by thy kindness; but, refusing to go out, I have had my ear bored to thy door-post, and am to continue by free choice in thy house for ever. He alludes here to the case of the servant who, in the year of jubilee being entitled to his liberty, refused to leave his master's house; and suffered his ear to be bored to the door-post, as a proof that by his own consent he agreed to continue in his master's house for ever. Verse 17 I will offer to thee - As it is most probable that this Psalm celebrates the deliverance from Babylon, it is no wonder that we find the psalmist so intent on performing the rites of his religion in the temple at Jerusalem, which had been burnt with fire, and was now reviving out of its ruins, the temple service having been wholly interrupted for nearly four-score years. Verse 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. Introduction The psalmist calls upon the nations of the world to praise the Lord for his mercy and kindness, and for the fulfillment of his promises, Psa 117:1 , Psa 117:2 . This is the shortest Psalm in the whole collection; it is written as a part of the preceding in thirty-two of Kennicott's and De Rossi's MSS., and is found thus printed in some ancient editions. The whole Psalm is omitted in one of Kennicott's and in two of De Rossi's MSS. It celebrates the redemption from the Babylonish captivity, the grand type of the redemption of the world by our Lord Jesus. The Syriac says: "It was spoken concerning Ananias and his followers when they came out of the furnace; but it also foretells the vocation of the Gentiles by the preaching of the Gospel." In this way St. Paul applies it, Rom 15:11 . Verse 1 O praise the Lord, all ye nations - Let all the Gentiles praise him, for he provides for their eternal salvation. Praise him, all ye people - All ye Jews, praise him; for ye have long been his peculiar people. And while he sends his Son to be a light to the Gentiles, he sends him also to be the glory of his people Israel. Verse 2 For his merciful kindness is great - גבר gabar, is strong: it is not only great in bulk or number, but it is powerful; it prevails over sin, Satan, death, and hell. And the truth of the Lord endureth for ever - Whatsoever he has promised, that he will most infallibly fulfill. He has promised to send his Son into the world, and thus he has done. He his promised that he should die for transgressors, and this he did. He has promised to receive all who come unto him through Christ Jesus, and this he invariably does. He has promised that his Gospel shall be preached in every nation, and this he is doing; the truth of the Lord remaineth for ever. Therefore, Praise ye the Lord! Introduction A general exhortation to praise God for his mercy, Psa 118:1-4 . The psalmist, by his own experience, encourages the people to trust in God, and shows them the advantage of it, Psa 118:5-9 ; then describes his enemies, and shows how God enabled him to destroy them, Psa 118:10-13 . The people rejoice on the account, Psa 118:15 , Psa 118:16 . He speaks again of the help he received from the Lord; and desires admission into the temple, that he may enter and praise the Lord, Psa 118:17-19 . The gate is opened, Psa 118:20 . He offers praise, 21. The priests, etc., acknowledge the hand of the Lord in the deliverance wrought, Psa 118:22-24 . The psalmist prays for prosperity, Psa 118:25 . The priest performs his office, blesses the people, and all join in praise, Psa 118:26 , Psa 118:27 . The psalmist expresses his confidence, Psa 118:28 . The general doxology, or chorus, Psa 118:29 . Most probably David was the author of this Psalm, though many think it was written after the captivity. It partakes of David's spirit, and every where shows the hand of a master. The style is grand and noble; the subject, majestic. Dr. Kennicott, who joins this and the hundred and seventeenth Psalm together, considers the whole as a dialogue, and divides it accordingly. The whole of the hundred and seventeenth he gives to the psalmist as part the first, with the first four verses of the hundred and eighteenth. The second part, which is from the fifth verse to the twenty-first inclusive, he gives to the Messiah. The third part, from the twenty-second verse to the twenty-seventh, he gives to the chorus. And the fourth part, the twenty-eighth and twenty-ninth verses, he gives to the psalmist. Of the whole he has given an improved version. Bishop Horsley is still different. He considers the hundred and seventeenth Psalm as only the exordium of this. The whole poem, he states, is a triumphant processional song. The scene passes at the front gate of the temple. A conqueror with his train appears before it; he demands admittance to return thanks for his deliverance and final success, in an expedition of great difficulty and danger. The conqueror and his train sing the hundred and seventeenth Psalm, and the first four verses of the hundred and eighteenth, as they advance to the gate of the temple, in this manner - The hundred and seventeenth Psalm, Chorus of the whole procession. The first verse of the hundred and eighteenth Psalm, A single voice. The second, Another single voice. The third, A third single voice. The fourth, Chorus of the whole procession. Arrived at the temple gate, the conqueror alone sings the fifth, sixth, and seventh verses. The eighth and ninth are sung by his train in chorus. The conqueror, again alone, sings the tenth, eleventh, twelfth, thirteenth, and fourteenth verses. His train, in chorus, sing the fifteenth and sixteenth. The conqueror alone sings the seventeenth, eighteenth, and nineteenth verses. The twentieth is sung by the priests and Levites within, in chorus. The twenty-fifth by the conqueror alone within the gates. The twenty-sixth, by the priests and Levites in chorus. The twenty-seventh, by the conqueror's train in chorus. The twenty-eighth, by the conqueror alone. The twenty-ninth, by the united chorus of priests and Levites, and the conqueror's train, all within the gates. "Now," the learned bishop adds, "the Jewish temple was a type of heaven; the priests within represent the angelic host attending round the throne of God in heaven; the Conqueror is Messiah; and his train, the redeemed." On this distribution the bishop has given a new version. The simple distribution into parts, which I have given in the contents, is, in my opinion, the best. Ingenious as Dr. Kennicott and Bishop Horsley are, they seem to me too mechanical. This is the last of those Psalms which form the great hallel, which the Jews sung at the end of the passover. Verse 2 Let Israel now say - Seeing the hand of the Lord so visibly, and the deliverance gained, that God's mercy endureth for ever. Verse 3 The house of Aaron - The priesthood is still preserved, and the temple worship restored. Verse 4 That fear the Lord - All sincere penitents and genuine believers. See the notes on

e 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 v. 15 . Three things David here makes confession of:— I. His faith ( v. 10 ): I believed, therefore have I spoken. This is quoted by the apostle ( 2 Cor. iv. 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 ( v. 4 ), by praise, v. 12 . Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Rom. x. 10 ; Acts ix. 19, 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, Matt. x. 22 . II. His fear ( v. 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 Sam. xxvii. 1 . Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well ( v. 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, Ps. xxxix. 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 ( Ps. i. 1 ), sits and speaks against his brother, Ps. l. 19, 20 . 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi. 22 ), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, " All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Rom. iii. 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, v. 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 ( v. 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 ( v. 6, 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, v. 13 , 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. Phil. i. 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 xviii. 11 , The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Lev. vii. 11, 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 ( Rom. xii. 1 , 2 Cor. viii. 5 ), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased ( Heb. xiii. 15, 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, Ps. xvi. 2, 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 ( v. 2 ) and here he repeats it, v. 13 and again v. 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 ( v. 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 i. 13 ); their blood is so, Ps. lxxii. 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, Matt. xxiii. 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 ( v. 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 ( v. 14 ): I will pay my vows; and again, ( v. 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, " Eccl. v. 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. This psalm is short and sweet; I doubt the reason why we sing it so often as we do is for the shortness of it; but, if we rightly understood and considered it, we should sing it oftener for the sweetness of it, especially to us sinners of the Gentiles, on whom it casts a very favourable eye. Here is, I. A solemn call to all nations to praise God, ver. 1 . II. Proper matter for that praise suggested, ver. 2 . We are soon weary indeed of well-doing if, in singing this psalm, we keep not up those pious and devout affections with which the spiritual sacrifice of praise ought to be kindled and kept burning. All Nations Admonished to Praise God. 1 O praise the