Proverbs 3
KingCommentsProverbs 3:1
The LORD Blesses
In these verses we hear a wonderful addition and encouragement to the threefold call for the three groups to trust the LORD and the threefold pledge that He is their help and their shield in the previous verses. To the same three groups it is said here that the LORD “will bless” (Psalms 115:12-15).
The psalmist begins by saying that “the LORD has been mindful of us” (Psalms 115:12). It is a great comfort to know that God is mindful of His own, of us, of me. And His thoughts about His people are to bless them. This is the assurance of faith. God is always working to do good to His people. There may be trials, but He is always mindful of the covenant He has made with them (Isaiah 49:14-15), in virtue of which He will bless them.
His blessing comes upon “the house of Israel” as a whole, all twelve tribes, not just a few specially favored tribes. His blessing also comes upon the whole “house of Aaron”, not just a few special members of it.
His blessing also comes upon “those who fear the LORD, the small together with the great” (Psalms 115:13; cf. Jeremiah 31:34; Revelation 19:5). In dispensing blessing, God makes no distinction between the small and the great. The standard is whether they fear the LORD. The small are those who are not in esteem, the poor. The great are those who have a high position in society.
The blessing of the LORD is not a one-time thing; it is not limited to one blessing. No, when He blesses, a door is thereby opened through which blessing continues to flow (Psalms 115:14). The blessing continually increases; it becomes more and more. This does not only refer to the size, the area of the blessing that keeps increasing, but also to the generations to come. It is a blessing for “you and your children”.
To all groups it is said: “May you be blessed by the LORD” (Psalms 115:15). This puts the emphasis on Him Who blesses. “The LORD” blesses, not an idol. And Who is He? He is the “Maker of heaven and earth”. Idols are purely connected to the earth. None other than the Creator of heaven and earth, God Most High, blesses those who fear Him. He does this on the basis of the work that His Son accomplished on the cross.
In the mockery of the idols in Isaiah 40-48, the LORD is called “the First and the Last”, meaning the One and Only. The LORD is not only greater than the idols, but He is also the Only One, as we hear it in the confession Moses makes to Israel: “The LORD our God, the LORD is one!” (Deuteronomy 6:4). There is no one else, no one is comparable to Him.
Proverbs 3:2
The LORD Blesses
In these verses we hear a wonderful addition and encouragement to the threefold call for the three groups to trust the LORD and the threefold pledge that He is their help and their shield in the previous verses. To the same three groups it is said here that the LORD “will bless” (Psalms 115:12-15).
The psalmist begins by saying that “the LORD has been mindful of us” (Psalms 115:12). It is a great comfort to know that God is mindful of His own, of us, of me. And His thoughts about His people are to bless them. This is the assurance of faith. God is always working to do good to His people. There may be trials, but He is always mindful of the covenant He has made with them (Isaiah 49:14-15), in virtue of which He will bless them.
His blessing comes upon “the house of Israel” as a whole, all twelve tribes, not just a few specially favored tribes. His blessing also comes upon the whole “house of Aaron”, not just a few special members of it.
His blessing also comes upon “those who fear the LORD, the small together with the great” (Psalms 115:13; cf. Jeremiah 31:34; Revelation 19:5). In dispensing blessing, God makes no distinction between the small and the great. The standard is whether they fear the LORD. The small are those who are not in esteem, the poor. The great are those who have a high position in society.
The blessing of the LORD is not a one-time thing; it is not limited to one blessing. No, when He blesses, a door is thereby opened through which blessing continues to flow (Psalms 115:14). The blessing continually increases; it becomes more and more. This does not only refer to the size, the area of the blessing that keeps increasing, but also to the generations to come. It is a blessing for “you and your children”.
To all groups it is said: “May you be blessed by the LORD” (Psalms 115:15). This puts the emphasis on Him Who blesses. “The LORD” blesses, not an idol. And Who is He? He is the “Maker of heaven and earth”. Idols are purely connected to the earth. None other than the Creator of heaven and earth, God Most High, blesses those who fear Him. He does this on the basis of the work that His Son accomplished on the cross.
In the mockery of the idols in Isaiah 40-48, the LORD is called “the First and the Last”, meaning the One and Only. The LORD is not only greater than the idols, but He is also the Only One, as we hear it in the confession Moses makes to Israel: “The LORD our God, the LORD is one!” (Deuteronomy 6:4). There is no one else, no one is comparable to Him.
Proverbs 3:3
The LORD Blesses
In these verses we hear a wonderful addition and encouragement to the threefold call for the three groups to trust the LORD and the threefold pledge that He is their help and their shield in the previous verses. To the same three groups it is said here that the LORD “will bless” (Psalms 115:12-15).
The psalmist begins by saying that “the LORD has been mindful of us” (Psalms 115:12). It is a great comfort to know that God is mindful of His own, of us, of me. And His thoughts about His people are to bless them. This is the assurance of faith. God is always working to do good to His people. There may be trials, but He is always mindful of the covenant He has made with them (Isaiah 49:14-15), in virtue of which He will bless them.
His blessing comes upon “the house of Israel” as a whole, all twelve tribes, not just a few specially favored tribes. His blessing also comes upon the whole “house of Aaron”, not just a few special members of it.
His blessing also comes upon “those who fear the LORD, the small together with the great” (Psalms 115:13; cf. Jeremiah 31:34; Revelation 19:5). In dispensing blessing, God makes no distinction between the small and the great. The standard is whether they fear the LORD. The small are those who are not in esteem, the poor. The great are those who have a high position in society.
The blessing of the LORD is not a one-time thing; it is not limited to one blessing. No, when He blesses, a door is thereby opened through which blessing continues to flow (Psalms 115:14). The blessing continually increases; it becomes more and more. This does not only refer to the size, the area of the blessing that keeps increasing, but also to the generations to come. It is a blessing for “you and your children”.
To all groups it is said: “May you be blessed by the LORD” (Psalms 115:15). This puts the emphasis on Him Who blesses. “The LORD” blesses, not an idol. And Who is He? He is the “Maker of heaven and earth”. Idols are purely connected to the earth. None other than the Creator of heaven and earth, God Most High, blesses those who fear Him. He does this on the basis of the work that His Son accomplished on the cross.
In the mockery of the idols in Isaiah 40-48, the LORD is called “the First and the Last”, meaning the One and Only. The LORD is not only greater than the idols, but He is also the Only One, as we hear it in the confession Moses makes to Israel: “The LORD our God, the LORD is one!” (Deuteronomy 6:4). There is no one else, no one is comparable to Him.
Proverbs 3:4
The LORD Blesses
In these verses we hear a wonderful addition and encouragement to the threefold call for the three groups to trust the LORD and the threefold pledge that He is their help and their shield in the previous verses. To the same three groups it is said here that the LORD “will bless” (Psalms 115:12-15).
The psalmist begins by saying that “the LORD has been mindful of us” (Psalms 115:12). It is a great comfort to know that God is mindful of His own, of us, of me. And His thoughts about His people are to bless them. This is the assurance of faith. God is always working to do good to His people. There may be trials, but He is always mindful of the covenant He has made with them (Isaiah 49:14-15), in virtue of which He will bless them.
His blessing comes upon “the house of Israel” as a whole, all twelve tribes, not just a few specially favored tribes. His blessing also comes upon the whole “house of Aaron”, not just a few special members of it.
His blessing also comes upon “those who fear the LORD, the small together with the great” (Psalms 115:13; cf. Jeremiah 31:34; Revelation 19:5). In dispensing blessing, God makes no distinction between the small and the great. The standard is whether they fear the LORD. The small are those who are not in esteem, the poor. The great are those who have a high position in society.
The blessing of the LORD is not a one-time thing; it is not limited to one blessing. No, when He blesses, a door is thereby opened through which blessing continues to flow (Psalms 115:14). The blessing continually increases; it becomes more and more. This does not only refer to the size, the area of the blessing that keeps increasing, but also to the generations to come. It is a blessing for “you and your children”.
To all groups it is said: “May you be blessed by the LORD” (Psalms 115:15). This puts the emphasis on Him Who blesses. “The LORD” blesses, not an idol. And Who is He? He is the “Maker of heaven and earth”. Idols are purely connected to the earth. None other than the Creator of heaven and earth, God Most High, blesses those who fear Him. He does this on the basis of the work that His Son accomplished on the cross.
In the mockery of the idols in Isaiah 40-48, the LORD is called “the First and the Last”, meaning the One and Only. The LORD is not only greater than the idols, but He is also the Only One, as we hear it in the confession Moses makes to Israel: “The LORD our God, the LORD is one!” (Deuteronomy 6:4). There is no one else, no one is comparable to Him.
Proverbs 3:5
The Living Praise the LORD
He Who made heaven and earth (Psalms 115:15) has given a purpose to both (Psalms 115:16). He creates and rules sovereignly over what He has made. By mentioning “the heavens” twice, it is emphatically stated that the heavens are His. That is where He is enthroned. The earth, of course, also belongs to Him, “but the earth He has given to the sons of men” (Psalms 115:16). That is where they belong, that is where they live and work and that is where their future lies.
That the LORD “has given the earth to the sons of men” makes it clear that we are here on Jewish ground. The Jewish people are an earthly people and have specific earthly blessings. For us Christians, it is exactly the other way around. God has come to dwell on earth in the Holy Spirit (Acts 2:1-4; Ephesians 2:22) and we, humans, He has placed in Christ in heaven (Ephesians 1:3; Ephesians 2:6). He has not given us specific earthly blessings and the earth. He has given us heaven and specific heavenly blessings (Ephesians 1:3).
For an Old Testament believer applies that he cannot praise the LORD when he has died (Psalms 115:17; Isaiah 38:18-19). They do not know that the believers who have died live in the presence of the Lord Jesus (Luke 23:43). For them, praising the LORD is connected to life on earth. Their expectation is, however, that one day they will rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). “The dead” are those who are killed in the great tribulation. All “who go down into silence” are all those who have died in faith.
The “we” in Psalms 115:18 are the living redeemed. In connection with the previous verse, we can also think of those who have risen. Praising the LORD is done by those who have risen from the dead. This applies to those who will rise from the dead at the coming of the Lord Jesus. It already applies to all who are spiritually resurrected, who have new life. Therefore, it can be said that praising the LORD happens “from this time forth”, that is from the moment of final redemption, “and forever”. The psalmist concludes the psalm with “hallelujah”, “praise the LORD!”
As noted above, as New Testament believers, that is as members of the church, we are not connected to earth but to heaven. Yet our life on earth should also already have this great feature, namely, that it is a continual praise of the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue to all eternity, and that is to “worship the Father in spirit and truth” (John 4:23).
Proverbs 3:6
The Living Praise the LORD
He Who made heaven and earth (Psalms 115:15) has given a purpose to both (Psalms 115:16). He creates and rules sovereignly over what He has made. By mentioning “the heavens” twice, it is emphatically stated that the heavens are His. That is where He is enthroned. The earth, of course, also belongs to Him, “but the earth He has given to the sons of men” (Psalms 115:16). That is where they belong, that is where they live and work and that is where their future lies.
That the LORD “has given the earth to the sons of men” makes it clear that we are here on Jewish ground. The Jewish people are an earthly people and have specific earthly blessings. For us Christians, it is exactly the other way around. God has come to dwell on earth in the Holy Spirit (Acts 2:1-4; Ephesians 2:22) and we, humans, He has placed in Christ in heaven (Ephesians 1:3; Ephesians 2:6). He has not given us specific earthly blessings and the earth. He has given us heaven and specific heavenly blessings (Ephesians 1:3).
For an Old Testament believer applies that he cannot praise the LORD when he has died (Psalms 115:17; Isaiah 38:18-19). They do not know that the believers who have died live in the presence of the Lord Jesus (Luke 23:43). For them, praising the LORD is connected to life on earth. Their expectation is, however, that one day they will rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). “The dead” are those who are killed in the great tribulation. All “who go down into silence” are all those who have died in faith.
The “we” in Psalms 115:18 are the living redeemed. In connection with the previous verse, we can also think of those who have risen. Praising the LORD is done by those who have risen from the dead. This applies to those who will rise from the dead at the coming of the Lord Jesus. It already applies to all who are spiritually resurrected, who have new life. Therefore, it can be said that praising the LORD happens “from this time forth”, that is from the moment of final redemption, “and forever”. The psalmist concludes the psalm with “hallelujah”, “praise the LORD!”
As noted above, as New Testament believers, that is as members of the church, we are not connected to earth but to heaven. Yet our life on earth should also already have this great feature, namely, that it is a continual praise of the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue to all eternity, and that is to “worship the Father in spirit and truth” (John 4:23).
Proverbs 3:7
The Living Praise the LORD
He Who made heaven and earth (Psalms 115:15) has given a purpose to both (Psalms 115:16). He creates and rules sovereignly over what He has made. By mentioning “the heavens” twice, it is emphatically stated that the heavens are His. That is where He is enthroned. The earth, of course, also belongs to Him, “but the earth He has given to the sons of men” (Psalms 115:16). That is where they belong, that is where they live and work and that is where their future lies.
That the LORD “has given the earth to the sons of men” makes it clear that we are here on Jewish ground. The Jewish people are an earthly people and have specific earthly blessings. For us Christians, it is exactly the other way around. God has come to dwell on earth in the Holy Spirit (Acts 2:1-4; Ephesians 2:22) and we, humans, He has placed in Christ in heaven (Ephesians 1:3; Ephesians 2:6). He has not given us specific earthly blessings and the earth. He has given us heaven and specific heavenly blessings (Ephesians 1:3).
For an Old Testament believer applies that he cannot praise the LORD when he has died (Psalms 115:17; Isaiah 38:18-19). They do not know that the believers who have died live in the presence of the Lord Jesus (Luke 23:43). For them, praising the LORD is connected to life on earth. Their expectation is, however, that one day they will rise and enjoy the blessing of fellowship with the LORD (Job 19:25-27; Psalms 17:15). “The dead” are those who are killed in the great tribulation. All “who go down into silence” are all those who have died in faith.
The “we” in Psalms 115:18 are the living redeemed. In connection with the previous verse, we can also think of those who have risen. Praising the LORD is done by those who have risen from the dead. This applies to those who will rise from the dead at the coming of the Lord Jesus. It already applies to all who are spiritually resurrected, who have new life. Therefore, it can be said that praising the LORD happens “from this time forth”, that is from the moment of final redemption, “and forever”. The psalmist concludes the psalm with “hallelujah”, “praise the LORD!”
As noted above, as New Testament believers, that is as members of the church, we are not connected to earth but to heaven. Yet our life on earth should also already have this great feature, namely, that it is a continual praise of the glory of the Lord Jesus (Hebrews 13:15; 1 Peter 2:5). We may begin on earth with something that we will continue to all eternity, and that is to “worship the Father in spirit and truth” (John 4:23).
Proverbs 3:9
Introduction
Psalms 116 sings of the salvation of the faithful who have been on the verge of death. An example is Hezekiah who was near death because of an illness, but was healed (2 Kings 20:1-11).
Prophetically, the psalm describes the history of the remnant in the end time. We hear the Spirit of Christ speaking in it. This psalm is a votive offering (Psalms 116:14; 18) and a sacrifice of thanksgiving (Psalms 116:17) because of the answer to the prayers of the remnant of Israel (Psalms 116:1-2). The sacrifice is offered in the temple in Jerusalem (Psalms 116:19) in the presence of all Israel, all twelve tribes (Psalms 116:14; 18).
Loving the LORD
The psalm begins with a passionate declaration of love by the psalmist for the LORD (Psalms 116:1). Literally the verse reads, “I love, for the LORD hears my voice [and] my supplications”. The first words “I love” has no object, just as in 1 John 4: “We love” (1 John 4:19). It is with it as with Mary Magdalene’s statement when she asks where the body of the Lord Jesus lies: “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away” (John 20:15b). Mary believes that the person to whom she is speaking is the gardener. She loves the Lord so much that she speaks of “Him”, assuming that everyone will know of Whom she is speaking. So it is also in this psalm: “I love.” The psalmist supposes that everyone would know of Whom he is speaking.
The psalmist is deeply impressed by the LORD’s salvation from death. He cannot help but respond in this way, “because”, so he explains his declaration of love, “He hears my voice [and] my supplications” (cf. Jona 2:1-3). What a God He is, Who listens and saves in this way! That can have no other consequence than that you love that God. Every answer and rescue from need is a new reason to love Him.
With another “because” he indicates why he loves the LORD: “He has inclined His ear to me” (Psalms 116:2). This goes even further than God hearing his voice. It means that God is listening with great attention, turning His head toward him to come with His ear to the mouth of the psalmist so as not to miss a word of his complaint. That is how God is, how inviting He is to listen. “Therefore” he shall call upon Him as long as he lives on earth and is in the land of the living.
The psalmist tells of the distress that compelled him to call upon the LORD (Psalms 116:3; cf. Psalms 18:5-7). He stood before the gate of death. He was encompassed by “cords of death”. That is, he was in the grip of death from which it was impossible for him to extricate himself. Inside, inwardly, “terrors of Sheol” had come upon him. He “found distress and sorrow”. Death and Sheol – Sheol is the realm of the dead – are represented as hunters who catch and kill their prey with a snare. The psalmist felt like powerless prey in the hands of powerful hostile hunters.
In this great distress he “called upon the Name of the LORD” and pleaded, “O LORD, I beseech You, save my life!” (Psalms 116:4). He had no recourse other than “the name of the LORD”, which is His Being, all that He is. If the LORD did not intervene to save him, it would be over with him. Therefore, he pleads with Him to save his soul, that is, to release him from his mortal danger and keep him alive.
Proverbs 3:10
Introduction
Psalms 116 sings of the salvation of the faithful who have been on the verge of death. An example is Hezekiah who was near death because of an illness, but was healed (2 Kings 20:1-11).
Prophetically, the psalm describes the history of the remnant in the end time. We hear the Spirit of Christ speaking in it. This psalm is a votive offering (Psalms 116:14; 18) and a sacrifice of thanksgiving (Psalms 116:17) because of the answer to the prayers of the remnant of Israel (Psalms 116:1-2). The sacrifice is offered in the temple in Jerusalem (Psalms 116:19) in the presence of all Israel, all twelve tribes (Psalms 116:14; 18).
Loving the LORD
The psalm begins with a passionate declaration of love by the psalmist for the LORD (Psalms 116:1). Literally the verse reads, “I love, for the LORD hears my voice [and] my supplications”. The first words “I love” has no object, just as in 1 John 4: “We love” (1 John 4:19). It is with it as with Mary Magdalene’s statement when she asks where the body of the Lord Jesus lies: “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away” (John 20:15b). Mary believes that the person to whom she is speaking is the gardener. She loves the Lord so much that she speaks of “Him”, assuming that everyone will know of Whom she is speaking. So it is also in this psalm: “I love.” The psalmist supposes that everyone would know of Whom he is speaking.
The psalmist is deeply impressed by the LORD’s salvation from death. He cannot help but respond in this way, “because”, so he explains his declaration of love, “He hears my voice [and] my supplications” (cf. Jona 2:1-3). What a God He is, Who listens and saves in this way! That can have no other consequence than that you love that God. Every answer and rescue from need is a new reason to love Him.
With another “because” he indicates why he loves the LORD: “He has inclined His ear to me” (Psalms 116:2). This goes even further than God hearing his voice. It means that God is listening with great attention, turning His head toward him to come with His ear to the mouth of the psalmist so as not to miss a word of his complaint. That is how God is, how inviting He is to listen. “Therefore” he shall call upon Him as long as he lives on earth and is in the land of the living.
The psalmist tells of the distress that compelled him to call upon the LORD (Psalms 116:3; cf. Psalms 18:5-7). He stood before the gate of death. He was encompassed by “cords of death”. That is, he was in the grip of death from which it was impossible for him to extricate himself. Inside, inwardly, “terrors of Sheol” had come upon him. He “found distress and sorrow”. Death and Sheol – Sheol is the realm of the dead – are represented as hunters who catch and kill their prey with a snare. The psalmist felt like powerless prey in the hands of powerful hostile hunters.
In this great distress he “called upon the Name of the LORD” and pleaded, “O LORD, I beseech You, save my life!” (Psalms 116:4). He had no recourse other than “the name of the LORD”, which is His Being, all that He is. If the LORD did not intervene to save him, it would be over with him. Therefore, he pleads with Him to save his soul, that is, to release him from his mortal danger and keep him alive.
Proverbs 3:11
Introduction
Psalms 116 sings of the salvation of the faithful who have been on the verge of death. An example is Hezekiah who was near death because of an illness, but was healed (2 Kings 20:1-11).
Prophetically, the psalm describes the history of the remnant in the end time. We hear the Spirit of Christ speaking in it. This psalm is a votive offering (Psalms 116:14; 18) and a sacrifice of thanksgiving (Psalms 116:17) because of the answer to the prayers of the remnant of Israel (Psalms 116:1-2). The sacrifice is offered in the temple in Jerusalem (Psalms 116:19) in the presence of all Israel, all twelve tribes (Psalms 116:14; 18).
Loving the LORD
The psalm begins with a passionate declaration of love by the psalmist for the LORD (Psalms 116:1). Literally the verse reads, “I love, for the LORD hears my voice [and] my supplications”. The first words “I love” has no object, just as in 1 John 4: “We love” (1 John 4:19). It is with it as with Mary Magdalene’s statement when she asks where the body of the Lord Jesus lies: “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away” (John 20:15b). Mary believes that the person to whom she is speaking is the gardener. She loves the Lord so much that she speaks of “Him”, assuming that everyone will know of Whom she is speaking. So it is also in this psalm: “I love.” The psalmist supposes that everyone would know of Whom he is speaking.
The psalmist is deeply impressed by the LORD’s salvation from death. He cannot help but respond in this way, “because”, so he explains his declaration of love, “He hears my voice [and] my supplications” (cf. Jona 2:1-3). What a God He is, Who listens and saves in this way! That can have no other consequence than that you love that God. Every answer and rescue from need is a new reason to love Him.
With another “because” he indicates why he loves the LORD: “He has inclined His ear to me” (Psalms 116:2). This goes even further than God hearing his voice. It means that God is listening with great attention, turning His head toward him to come with His ear to the mouth of the psalmist so as not to miss a word of his complaint. That is how God is, how inviting He is to listen. “Therefore” he shall call upon Him as long as he lives on earth and is in the land of the living.
The psalmist tells of the distress that compelled him to call upon the LORD (Psalms 116:3; cf. Psalms 18:5-7). He stood before the gate of death. He was encompassed by “cords of death”. That is, he was in the grip of death from which it was impossible for him to extricate himself. Inside, inwardly, “terrors of Sheol” had come upon him. He “found distress and sorrow”. Death and Sheol – Sheol is the realm of the dead – are represented as hunters who catch and kill their prey with a snare. The psalmist felt like powerless prey in the hands of powerful hostile hunters.
In this great distress he “called upon the Name of the LORD” and pleaded, “O LORD, I beseech You, save my life!” (Psalms 116:4). He had no recourse other than “the name of the LORD”, which is His Being, all that He is. If the LORD did not intervene to save him, it would be over with him. Therefore, he pleads with Him to save his soul, that is, to release him from his mortal danger and keep him alive.
Proverbs 3:12
Introduction
Psalms 116 sings of the salvation of the faithful who have been on the verge of death. An example is Hezekiah who was near death because of an illness, but was healed (2 Kings 20:1-11).
Prophetically, the psalm describes the history of the remnant in the end time. We hear the Spirit of Christ speaking in it. This psalm is a votive offering (Psalms 116:14; 18) and a sacrifice of thanksgiving (Psalms 116:17) because of the answer to the prayers of the remnant of Israel (Psalms 116:1-2). The sacrifice is offered in the temple in Jerusalem (Psalms 116:19) in the presence of all Israel, all twelve tribes (Psalms 116:14; 18).
Loving the LORD
The psalm begins with a passionate declaration of love by the psalmist for the LORD (Psalms 116:1). Literally the verse reads, “I love, for the LORD hears my voice [and] my supplications”. The first words “I love” has no object, just as in 1 John 4: “We love” (1 John 4:19). It is with it as with Mary Magdalene’s statement when she asks where the body of the Lord Jesus lies: “Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away” (John 20:15b). Mary believes that the person to whom she is speaking is the gardener. She loves the Lord so much that she speaks of “Him”, assuming that everyone will know of Whom she is speaking. So it is also in this psalm: “I love.” The psalmist supposes that everyone would know of Whom he is speaking.
The psalmist is deeply impressed by the LORD’s salvation from death. He cannot help but respond in this way, “because”, so he explains his declaration of love, “He hears my voice [and] my supplications” (cf. Jona 2:1-3). What a God He is, Who listens and saves in this way! That can have no other consequence than that you love that God. Every answer and rescue from need is a new reason to love Him.
With another “because” he indicates why he loves the LORD: “He has inclined His ear to me” (Psalms 116:2). This goes even further than God hearing his voice. It means that God is listening with great attention, turning His head toward him to come with His ear to the mouth of the psalmist so as not to miss a word of his complaint. That is how God is, how inviting He is to listen. “Therefore” he shall call upon Him as long as he lives on earth and is in the land of the living.
The psalmist tells of the distress that compelled him to call upon the LORD (Psalms 116:3; cf. Psalms 18:5-7). He stood before the gate of death. He was encompassed by “cords of death”. That is, he was in the grip of death from which it was impossible for him to extricate himself. Inside, inwardly, “terrors of Sheol” had come upon him. He “found distress and sorrow”. Death and Sheol – Sheol is the realm of the dead – are represented as hunters who catch and kill their prey with a snare. The psalmist felt like powerless prey in the hands of powerful hostile hunters.
In this great distress he “called upon the Name of the LORD” and pleaded, “O LORD, I beseech You, save my life!” (Psalms 116:4). He had no recourse other than “the name of the LORD”, which is His Being, all that He is. If the LORD did not intervene to save him, it would be over with him. Therefore, he pleads with Him to save his soul, that is, to release him from his mortal danger and keep him alive.
Proverbs 3:13
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:14
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:15
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:16
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:17
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:18
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:19
Believing and Speaking
He is delivered from the cords of death and the terrors of Sheol because the LORD is “gracious …, and righteous” (Psalms 116:5). These two attributes of God are part of His nature. They seem to be in opposition to each other, but they are always in harmony (cf. John 1:17b). God can show grace and forgive sins because His Son met all the requirements of God’s righteousness on the cross. Even the sins of Old Testament believers could be forgiven on the basis of the blood Christ would shed (Romans 3:25). Grace reigns through righteousness (Romans 5:21). This also means that God will never change what He has promised in grace.
That God “is compassionate”. In connection with this, the psalmist speaks of God as “our God”. Literally it says: “Our God relieves.” That means: because He is gracious and righteous, He takes care of the afflicted. Next, the psalmist describes himself as the afflicted: he belongs to the simple and those who are brought low.
Here he connects with all who, like him, are in a living relationship with Him and, like him, have been in mortal danger. Here we clearly hear the Spirit of Christ in the remnant. In the time of the great tribulation they have come to know that God is compassionate.
We also see the faithful remnant in “the simple”, which are the little ones, preserved by the LORD during the great tribulation (Psalms 116:6). The simple are those who do not have a high opinion of themselves. They are upright and God-fearing. They have a ‘clear or simple eye’ (Matthew 6:22) that is, they pay attention only to the LORD and His will and have a simple and unshakable trust in God and in His Word.
Next, the psalmist again uses the I-form. He is speaking of himself and also expresses the feelings that the remnant also has, saying: “I was brought low, and He saved me.” It does indicate clearly how bad off he was. One who is brought low has absolutely no reserve left to do anything. However, the LORD did not let him perish, but saved him from his great need.
Now that he has been saved, his soul can also return to the rest he had before the tribulation came upon him (Psalms 116:7). The outward distress may have been resolved, but sometimes more time is needed for the soul to come to rest. For example, the soul of Elisha, saddened by the unequal yoke of King Jehoshaphat, needed time to come to rest and prophesy (2 Kings 3:15). The psalmist reminds his soul that the LORD has dealt bountifully with him. The thought of the Lord’s goodness helps the soul to come to rest. It is also good for our peace of mind to remind ourselves again and again how good God is to us again and again.
Then the psalmist turns to the LORD in gratitude (Psalms 116:8). After all, it is He Who has “rescued” his “soul from death”. He has experienced the compassion and redemption of the LORD from physical and spiritual pain, for his “eyes”, which were wet with tears, have been rescued “from tears”. He can also come to rest regarding his walk, for the LORD has rescued his “feet from stumbling”. He was brought low, but has been able to continue on his way.
Salvation is described here in threefold: 1. His soul/life is rescued from death. 2. His eyes are rescued from tears. 3. His feet are rescued from stumbling.
The result is that he can “walk” with his feet (Psalms 116:9). He can do that “before the LORD”, as it were, face to face with Him. He can do that “in the land of the living”, for he has been rescued from death. That he is still in the land of the living is a special blessing to him. It means that he can still praise God and enjoy God’s blessing. Death is still for him “the king of terror” (Job 18:14), who takes him away from the land of light and blessing and brings him to the land of darkness and silence.
In the tribulation, the psalmist learned the lesson of true faith (Psalms 116:10). He put his trust in the LORD during the tribulation of Psa 116:3, which is why he spoke what he said in Psalms 116:1-2. In Psalms 116:10 he looks back. The psalmist explains why he cried out to the LORD in his distress, namely because of his faith. Therefore, he prayed, supplicated, cried out to the LORD.
He spoke in the presence of the LORD. He has believed just when he was “greatly afflicted”. That is what he is speaking about now. Paul quotes this verse in the second letter to the Corinthians (2 Corinthians 4:13). The context in which he does so makes it clear that this is about the testimony given by Christ. Again, this is about speaking in the presence of God. The difference is that the psalmist spoke of his life, while the apostle spoke of “the life of Jesus” that it would be manifest in his body (2 Corinthians 4:10).
Paul speaks of the dangers of death into which he has repeatedly come because of his preaching. The threat of death did not silence him, for he knows in Whom he believes. Therefore, he had to speak. The spirit of faith that Paul possesses is the same spirit that the Old Testament believer possesses. He who believes will speak to God when he is in distress because he believes that God is able to rescue from distress.
And if the opposition results in his being killed, then that is not the end. Paul then points to the Lord Jesus (2 Corinthians 4:14). Christ paid for His testimony with death. But God raised Him up. Paul mentions this to encourage the believers. The encouragement is that as surely as God raised up Christ, He will also raise up every one who has to pay for his testimony with death. This is secured in the power of God. The psalm is therefore broadly applicable to the suffering that Christians may undergo.
Psalms 116:10 of this psalm is translated in different ways. In our opinion, the best translation and consistent with the content of this psalm, as also the Septuagint translates, is: “I believed, therefore I spoke.” That is, the psalmist’s faith was the reason he spoke to God while he was still in mortal danger. It is not about speaking after he had been rescued from this mortal danger.
That the psalmist says something “in his alarm” is not a confession of sin, as if he had been too quick with his mouth to say anything (Psalms 116:11). The Hebrew word for ‘alarm’ literally means “to terrify”. The word is better translated ‘fear’ (cf. Psalms 31:22).
He says in his alarm that he is convinced that “all men are liars”. He quickly learned in his tribulation that God alone is true and trustworthy. Those in need quickly find out that people cannot help and that their promises to help are lies. God helps everyone who calls out to Him in his distress.
The hostile people who persecute the psalmist use the lie to snare him with cords of death (Psalms 116:3). We see an example with Jeremiah, who was deceived by his fellow villagers and even family (Jeremiah 11:15-19; Jeremiah 12:6). The lie is pre-eminently the mark of the devil (John 8:44) and is therefore also the mark of those under his power. The lie is the misrepresentation of Who God is (Genesis 3:1-7).
Proverbs 3:20
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:21
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:22
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:23
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:24
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:25
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:26
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:27
Thanksgiving
The psalmist is now overflowing with gratitude. He struggles with the question of how to express his gratitude for such a great proof of grace (Psalms 116:12). Fortunately, in the law the LORD gave the Israelites the option of expressing gratitude through sacrifice of thanksgiving and through a votive offering (Leviticus 7:11-21). A sacrifice of peace offerings or of thanksgiving is a sacrifice brought out of gratitude. A votive offering is a sacrifice promised by the offeror as a vow in his distress, and is thus a mandatory sacrifice.
The psalmist does not speak of one benefit, but of “benefits”, which presupposes a multitude of benefits. God has delivered him not only from death, but also from fears, distress, grief, tears and stumbling. He preserved him and took care of him.
But how could He repay all these benefits? After all, that is impossible. There is no quid pro quo that could serve somewhat as compensation. Yet there is a way in which God can be thanked for what He has done. That is by lifting up “the cup of salvation and call upon the name of the LORD” (Psalms 116:13).
Psalms 116:13-14 parallel Psalms 116:17-18. The cup of salvation of Psa 116:13 runs parallel to the sacrifice of thanksgiving of Psa 116:17. A cup is all about the content. The content here is the salvation that has been experienced. The lifting up of the cup is a symbolic act that expresses gratitude for salvation (cf. 1 Corinthians 10:16a). This is a drink offering that is to accompany an offering by fire, such as a sacrifice of thanksgiving and a votive offering (Psalms 116:14; 17-18). The drink offering is poured out at the foot of the altar of burnt offering in the presence of all the people.
It is like a heave offering: gratitude is lifted up, above everything, and offered to God. At the same time, the name of the LORD is invoked, now not to ask Him for His help, but to worship and praise Him for what He has done. New Testament believers do this during the celebration of the Lord’s Supper.
In his distress, the psalmist made vows (Psalms 116:14). These he now wants to fulfill (cf. Psalms 66:13-14). His vows he has made personally to God. He wants to fulfill them by bringing the votive offering with its accompanying drink offering in public, “in the presence of all His people”, to God. The whole people of God need to hear of His help and the blessing He has given, so that they can share in the joy of all the benefits of God. Then they can join to give Him the praise due for it.
The psalmist is rescued from death. But there are faithful ones who do die. It may seem that their prayers have not been answered. The psalmist then points out, under the guidance of the Holy Spirit, that their death is “precious in the sight of the LORD” (Psalms 116:15). The enemies have dealt with people they like to get rid of, but to God they are “His godly ones”. They are in His special favor.
The death of the wicked is no joy to the LORD (Ezekiel 18:23; Ezekiel 33:11). The death of His godly ones – Hebrew chasid, that is those who are faithful to the covenant – is. The word “precious” has the meaning of “rare”. The LORD has shown this by delivering the psalmist, who has been in “cords of death” and in “terrors of Sheol” (Psalms 116:3), from them (Psalms 116:8). This will be said by God’s godly ones, the remnant who will enter the realm of peace.
We can apply this prophetically in another sense, namely, to the second group of martyrs in the book of Revelation (Revelation 13:7). [The first group is mentioned in Revelation 6 (Revelation 6:9-11).] About them a voice from heaven says: ““Write, ‘Blessed are the dead who die in the Lord from now on!’” “Yes,” says the Spirit, “so that they may rest from their labors, for their deeds follow with them”” (Revelation 14:13). Paul compares his own martyrdom to the pouring out of the drink offering over the burnt offering (Philippians 2:17).
The death of God’s godly ones is not beyond God’s will. Their death does not put an end to God’s plans for them, but rather helps bring about His high plans for them. They will have part in the resurrection of the righteous. Then He will reward their faithfulness unto death with “the crown of life” (Revelation 2:10b) and “then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father” (Matthew 13:43a).
After this interlude about the death of God’s godly ones, the psalmist goes on in Psalms 116:16 to describe his own situation. He solemnly and with great gratitude declares to the LORD that he is His servant. He does so in the awareness of all the benefits the LORD has given him. We too will desire to serve the Lord when we are aware of how many benefits we have received from Him through His work on the cross.
In his great gratitude for what the LORD has done for him, he also mentions the role his mother played in his upbringing (cf. Psalms 86:16). That the psalmist calls her “Your servant” means that she has been a God-fearing woman who has served God. She will have taught him in the things of God (cf. 2 Timothy 1:5).
If we are to do anything for the Lord, it is good to remember to whom we owe much for our spiritual upbringing. That may be our parents, it may also be mature believers who have helped us in our spiritual growth (cf. 1 Thessalonians 2:7; 11). It prevents us from boasting about our qualities and activities. The Lord has prepared everything to make us His servant and to do the work He has had in mind for us (Ephesians 2:10).
That freedom to serve Him is His work. He has loosened the bonds with which the psalmist was imprisoned. The psalmist experienced his deliverance as a release from prison. Thus, we were imprisoned in the bonds of sin. The Lord Jesus has freed us from those bonds (Romans 6:17) and now we may live for Him and serve Him in our lives.
Psalms 116:17-18, except for the opening phrase, are similar to Psalms 116:13-14. In Psalms 116:17 it is about the sacrifice of thanksgiving, in Psalms 116:18 about the votive offering. The deliverance from prison, the loosening of the bonds, is cause to offer God “a sacrifice of thanksgiving” (Psalms 116:17). A sacrifice of thanksgiving is offered when a vow has been made (Leviticus 7:16). Others may eat of such a sacrifice. It is a meal offering. This is reflected in the next verse.
In his captivity, the psalmist made vows (Psalms 116:18; cf. Psalms 56:12-13; Jona 2:9). These he now wants to fulfill. He made his vows personally to God. He wants to fulfill them publicly, “in the presence of all His people”. The whole people of God need to hear of the deliverance He has given, so that they can share in his joy of all the benefits of God (cf. Psalms 107:10-18).
He says this for the second time (Psalms 116:14; 18), which emphasizes it and underscores its importance. This second time makes it clear that he can only do so in the place the LORD has chosen to establish His name there for His dwelling (Deuteronomy 12:5-14), namely the temple, the house of God in Jerusalem, where the LORD Himself now dwells.
The place where the praise happens and where the meal is held is “in the courts of the LORD’s house” (Psalms 116:19). It is a feast in the presence of the LORD. He is the Host, it is about Him. He has turned everything around for the better and He is worthy of all thanks.
Then the psalmist spontaneously addresses the word to Jerusalem, where the house of the LORD stands, saying: “In the midst of you, O Jerusalem.” The heart of the God-fearing Jew is intimately bound up with the city of Jerusalem, the city of the great King, where God dwells. No greater joy can be imagined for him than to be in the midst of that city, because there he can experience fellowship with God in the most intimate way. He ends, therefore, with another “hallelujah!”, “praise the LORD!”.
In Psalms 115, the first hallel-psalm after the Passover meal, the praise is because of the omnipotence of the LORD. In Psalms 116, the praise is because of the LORD’s grace (Psalms 116:5), because of His righteousness and compassion.
Proverbs 3:29
Introduction
In the parable told by the Lord Jesus in Luke 15, we see joy in the shepherd that he has his lost sheep back, in the woman that she has her lost coin back, and in the father that he has his lost son back. They are so happy about this that they invite others to share in their joy (Luke 15:6; 9; 22-24; 32). We see this same thing in this psalm. The faithful remnant has become so filled with reasons to praise and worship the LORD in the previous hallel-psalms that they invite all those around them to join them in praising the LORD. This invitation is made in Psalms 117.
This is also why Psalms 150 ends with the invitation: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). With that, the book of Psalms ends.
Psalms 117 is admittedly the shortest chapter in the Bible. However, that is more than compensated for by a wide view to the horizon. The LORD, the Creator of heaven and earth, is not only the God of Israel, He is the God for all people (Romans 3:29).
All Nations, Praise the LORD!
This shortest psalm and the shortest chapter in the Bible has a huge span. The invitation goes out to “all nations” to praise the LORD, and to “all peoples” to laud Him (Psalms 117:1). This is about the time when the LORD is King of all the earth. Israel never made such an invitation in its history under the law. But now that they have been led into the blessing of the realm of peace, they can make that invitation.
From the beginning, it is the LORD’s purpose that His blessing should come through Abraham, and thus through Israel, to all the generations of the earth (Genesis 12:1). The purpose of the service of the Servant of the LORD is also to be “a light of the nations” (Isaiah 49:6). As a result of the sacrifice of the Servant of the LORD in Isaiah 53, the house of the LORD, the temple, will be called “a house of prayer for all the peoples” (Isaiah 56:6-7). The nations will also go to the house of the LORD to receive instruction (Isaiah 2:3). Thus, together with the people of Israel, the nations will praise the LORD (Psalms 117:1).
On top of that, God has a right to the praise of all the nations. Israel has no exclusive right to praise God. The people were made by God His people so that through them He might make His Name known to the nations and they too might glorify Him for Who He is. He is not only the God of the Jews, but also of the nations (Romans 3:29).
Paul quotes Psalms 117:1 of this psalm in Romans 15 to indicate that God intended blessing for the nations also in the Old Testament (Romans 15:11; cf. Genesis 12:3; Galatians 3:8). He does so in connection with the Lord Jesus Who became a Servant of the circumcision “for the Gentiles to glorify God for His mercy” (Romans 15:8-9). Here Paul makes it clear that the coming of the Lord Jesus means blessing not only for Israel, but also for the nations.
It is in God’s heart that the Lord Jesus restores Israel. But that is not the only thing. For God, the work of His Son is so great that He does not want to limit its effects to Israel. He wants all nations to share in the mercy that has come to people through Christ. The result is that God is glorified and magnified.
Mercy to the nations is not something new that was only revealed in the New Testament. Note: it is not about the church. In the Old Testament that indeed is a mystery. What we are talking about here is that in the Old Testament God’s heart also went out to the nations outside of Israel. It is true that they have a different place there. Israel is and remains God’s chosen people and has a special place in the history of salvation, but God has not rejected the other nations with that.
The heart of God always goes out to the nations as well. However, there is a distinction between two eras (cf. Romans 11:11-15): 1. The era of the rejection of Israel as a people, which is the time in which we live now, the time when God’s blessing comes to the nations apart from Israel. 2. The era of Israel’s acceptance, which is the near future, the time when God’s blessing will come to the nations through Israel.
This psalm is about the second era, after the church is caught up (1 Thessalonians 4:15-18). The remnant of Israel will then be grafted back into the original noble olive tree (Romans 11:23-25).
In the end time, the nations will come to know the LORD through the ways He has gone with Israel. They will come to know Him as the kind and faithful God. This is what God’s people testify to when they say: “For His lovingkindness is great toward us” (Psalms 117:2). That lovingkindness – Adonai, covenant love, based on the blood of the new covenant – “is great” because it has put an end to the power of sin and to the power of hostile nations. The latter is consistent with the blessing of the covenant. From these powers the people could not deliver themselves, but He did it.
This also revealed “the truth of the LORD” to His covenant. His truth confirms the immutability of His covenant, His promise. The sins of the people and the enmity of the nations do not destroy His faithfulness to His covenant. That faithfulness has no end; it is “everlasting”, that is, here, during the entire period of the realm of peace. Therefore, the “hallelujah”, praise the LORD, with which this psalm ends, will sound unceasingly during the duration of the realm of peace.
Proverbs 3:30
Introduction
In the parable told by the Lord Jesus in Luke 15, we see joy in the shepherd that he has his lost sheep back, in the woman that she has her lost coin back, and in the father that he has his lost son back. They are so happy about this that they invite others to share in their joy (Luke 15:6; 9; 22-24; 32). We see this same thing in this psalm. The faithful remnant has become so filled with reasons to praise and worship the LORD in the previous hallel-psalms that they invite all those around them to join them in praising the LORD. This invitation is made in Psalms 117.
This is also why Psalms 150 ends with the invitation: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). With that, the book of Psalms ends.
Psalms 117 is admittedly the shortest chapter in the Bible. However, that is more than compensated for by a wide view to the horizon. The LORD, the Creator of heaven and earth, is not only the God of Israel, He is the God for all people (Romans 3:29).
All Nations, Praise the LORD!
This shortest psalm and the shortest chapter in the Bible has a huge span. The invitation goes out to “all nations” to praise the LORD, and to “all peoples” to laud Him (Psalms 117:1). This is about the time when the LORD is King of all the earth. Israel never made such an invitation in its history under the law. But now that they have been led into the blessing of the realm of peace, they can make that invitation.
From the beginning, it is the LORD’s purpose that His blessing should come through Abraham, and thus through Israel, to all the generations of the earth (Genesis 12:1). The purpose of the service of the Servant of the LORD is also to be “a light of the nations” (Isaiah 49:6). As a result of the sacrifice of the Servant of the LORD in Isaiah 53, the house of the LORD, the temple, will be called “a house of prayer for all the peoples” (Isaiah 56:6-7). The nations will also go to the house of the LORD to receive instruction (Isaiah 2:3). Thus, together with the people of Israel, the nations will praise the LORD (Psalms 117:1).
On top of that, God has a right to the praise of all the nations. Israel has no exclusive right to praise God. The people were made by God His people so that through them He might make His Name known to the nations and they too might glorify Him for Who He is. He is not only the God of the Jews, but also of the nations (Romans 3:29).
Paul quotes Psalms 117:1 of this psalm in Romans 15 to indicate that God intended blessing for the nations also in the Old Testament (Romans 15:11; cf. Genesis 12:3; Galatians 3:8). He does so in connection with the Lord Jesus Who became a Servant of the circumcision “for the Gentiles to glorify God for His mercy” (Romans 15:8-9). Here Paul makes it clear that the coming of the Lord Jesus means blessing not only for Israel, but also for the nations.
It is in God’s heart that the Lord Jesus restores Israel. But that is not the only thing. For God, the work of His Son is so great that He does not want to limit its effects to Israel. He wants all nations to share in the mercy that has come to people through Christ. The result is that God is glorified and magnified.
Mercy to the nations is not something new that was only revealed in the New Testament. Note: it is not about the church. In the Old Testament that indeed is a mystery. What we are talking about here is that in the Old Testament God’s heart also went out to the nations outside of Israel. It is true that they have a different place there. Israel is and remains God’s chosen people and has a special place in the history of salvation, but God has not rejected the other nations with that.
The heart of God always goes out to the nations as well. However, there is a distinction between two eras (cf. Romans 11:11-15): 1. The era of the rejection of Israel as a people, which is the time in which we live now, the time when God’s blessing comes to the nations apart from Israel. 2. The era of Israel’s acceptance, which is the near future, the time when God’s blessing will come to the nations through Israel.
This psalm is about the second era, after the church is caught up (1 Thessalonians 4:15-18). The remnant of Israel will then be grafted back into the original noble olive tree (Romans 11:23-25).
In the end time, the nations will come to know the LORD through the ways He has gone with Israel. They will come to know Him as the kind and faithful God. This is what God’s people testify to when they say: “For His lovingkindness is great toward us” (Psalms 117:2). That lovingkindness – Adonai, covenant love, based on the blood of the new covenant – “is great” because it has put an end to the power of sin and to the power of hostile nations. The latter is consistent with the blessing of the covenant. From these powers the people could not deliver themselves, but He did it.
This also revealed “the truth of the LORD” to His covenant. His truth confirms the immutability of His covenant, His promise. The sins of the people and the enmity of the nations do not destroy His faithfulness to His covenant. That faithfulness has no end; it is “everlasting”, that is, here, during the entire period of the realm of peace. Therefore, the “hallelujah”, praise the LORD, with which this psalm ends, will sound unceasingly during the duration of the realm of peace.
Proverbs 3:32
Introduction
Psalms 118 is the last psalm of the hallel-psalms (Psalms 113-118). This makes this psalm the last song that, as far as we know, the Savior sang on the night He was being betrayed and delivered into the hands of men (Matthew 26:30). He knew that a few hours later the fulfillment would come.
In Psalms 118:27 we recognize one of the feasts of the LORD from Leviticus 23. The Talmud says that this is the Feast of Booths celebrated when the walls of Jerusalem were rebuilt by Nehemiah (Nehemiah 8:14-18). The connection with the other psalms also indicates that this is the Feast of Booths, which points prophetically to the blessings of the realm of peace (Zechariah 14:16-19).
The LORD Is Good
The psalmist in this psalm represents the faithful remnant. In him we hear the remnant speaking. The psalm begins with the exclamation and call that we hear so often: “Give thanks to the LORD, for He is good; for His lovingkindness is everlasting” (Psalms 118:1; Psalms 106:1; Psalms 107:1; Psalms 136:1-26). The first time we encounter this expression is in the song of praise recorded of David in 1 Chronicles 16 (1 Chronicles 16:34).
It is the confession that all the people’s victories and their prosperity are due not to their own strength or ability, but to the goodness of the LORD, to His faithfulness to His covenant.
Again and again, we are reminded by this 1. Who the LORD is: “He is good”, 2. what He does: He proves “His lovingkindness”, which is His covenant love, 3. and that this is endlessly so: “everlasting”, for He is the Eternal and never changes. Again and again when the believer notices this or is reminded of it, he cannot help but give thanks to Him for it. In Psalms 136 we hear this at length in an impressive way. Every action, every evidence of it, elicits this exclamation and call from the believing heart.
After the psalmist’s exclamation, he urges three groups to say the same thing: “His lovingkindness is everlasting” (Psalms 118:2-4). In Psalms 115, these same three groups are called to trust in the LORD (Psalms 115:9-11) and are told that the LORD will bless them (Psalms 115:12-14).
“Israel” (Psalms 118:2) is the whole people, “the house of Aaron” (Psalms 118:3) is the priestly family, and “those who fear the LORD” (Psalms 118:4), are all the individual God-fearers of the people. God’s lovingkindness binds the people together, makes them a priestly people, while each individual believer bears witness to God’s lovingkindness. We can even say that because in Psalms 117 the nations are called to praise the LORD, the call to those who fear the LORD applies not only to the people of Israel, but all individuals who fear the LORD, including those among the nations.
Then in the following verses (Psalms 118:5-14) we see the practice and life of an individual Israelite who fears the LORD. The language of this section is the language of the book of Exodus, the redemption from Egypt. The content is prophetic, namely the redemption of the remnant of Israel in the end time, here the redemption from the hand of the nations (Psalms 118:10).
Proverbs 3:33
Introduction
Psalms 118 is the last psalm of the hallel-psalms (Psalms 113-118). This makes this psalm the last song that, as far as we know, the Savior sang on the night He was being betrayed and delivered into the hands of men (Matthew 26:30). He knew that a few hours later the fulfillment would come.
In Psalms 118:27 we recognize one of the feasts of the LORD from Leviticus 23. The Talmud says that this is the Feast of Booths celebrated when the walls of Jerusalem were rebuilt by Nehemiah (Nehemiah 8:14-18). The connection with the other psalms also indicates that this is the Feast of Booths, which points prophetically to the blessings of the realm of peace (Zechariah 14:16-19).
The LORD Is Good
The psalmist in this psalm represents the faithful remnant. In him we hear the remnant speaking. The psalm begins with the exclamation and call that we hear so often: “Give thanks to the LORD, for He is good; for His lovingkindness is everlasting” (Psalms 118:1; Psalms 106:1; Psalms 107:1; Psalms 136:1-26). The first time we encounter this expression is in the song of praise recorded of David in 1 Chronicles 16 (1 Chronicles 16:34).
It is the confession that all the people’s victories and their prosperity are due not to their own strength or ability, but to the goodness of the LORD, to His faithfulness to His covenant.
Again and again, we are reminded by this 1. Who the LORD is: “He is good”, 2. what He does: He proves “His lovingkindness”, which is His covenant love, 3. and that this is endlessly so: “everlasting”, for He is the Eternal and never changes. Again and again when the believer notices this or is reminded of it, he cannot help but give thanks to Him for it. In Psalms 136 we hear this at length in an impressive way. Every action, every evidence of it, elicits this exclamation and call from the believing heart.
After the psalmist’s exclamation, he urges three groups to say the same thing: “His lovingkindness is everlasting” (Psalms 118:2-4). In Psalms 115, these same three groups are called to trust in the LORD (Psalms 115:9-11) and are told that the LORD will bless them (Psalms 115:12-14).
“Israel” (Psalms 118:2) is the whole people, “the house of Aaron” (Psalms 118:3) is the priestly family, and “those who fear the LORD” (Psalms 118:4), are all the individual God-fearers of the people. God’s lovingkindness binds the people together, makes them a priestly people, while each individual believer bears witness to God’s lovingkindness. We can even say that because in Psalms 117 the nations are called to praise the LORD, the call to those who fear the LORD applies not only to the people of Israel, but all individuals who fear the LORD, including those among the nations.
Then in the following verses (Psalms 118:5-14) we see the practice and life of an individual Israelite who fears the LORD. The language of this section is the language of the book of Exodus, the redemption from Egypt. The content is prophetic, namely the redemption of the remnant of Israel in the end time, here the redemption from the hand of the nations (Psalms 118:10).
Proverbs 3:34
Introduction
Psalms 118 is the last psalm of the hallel-psalms (Psalms 113-118). This makes this psalm the last song that, as far as we know, the Savior sang on the night He was being betrayed and delivered into the hands of men (Matthew 26:30). He knew that a few hours later the fulfillment would come.
In Psalms 118:27 we recognize one of the feasts of the LORD from Leviticus 23. The Talmud says that this is the Feast of Booths celebrated when the walls of Jerusalem were rebuilt by Nehemiah (Nehemiah 8:14-18). The connection with the other psalms also indicates that this is the Feast of Booths, which points prophetically to the blessings of the realm of peace (Zechariah 14:16-19).
The LORD Is Good
The psalmist in this psalm represents the faithful remnant. In him we hear the remnant speaking. The psalm begins with the exclamation and call that we hear so often: “Give thanks to the LORD, for He is good; for His lovingkindness is everlasting” (Psalms 118:1; Psalms 106:1; Psalms 107:1; Psalms 136:1-26). The first time we encounter this expression is in the song of praise recorded of David in 1 Chronicles 16 (1 Chronicles 16:34).
It is the confession that all the people’s victories and their prosperity are due not to their own strength or ability, but to the goodness of the LORD, to His faithfulness to His covenant.
Again and again, we are reminded by this 1. Who the LORD is: “He is good”, 2. what He does: He proves “His lovingkindness”, which is His covenant love, 3. and that this is endlessly so: “everlasting”, for He is the Eternal and never changes. Again and again when the believer notices this or is reminded of it, he cannot help but give thanks to Him for it. In Psalms 136 we hear this at length in an impressive way. Every action, every evidence of it, elicits this exclamation and call from the believing heart.
After the psalmist’s exclamation, he urges three groups to say the same thing: “His lovingkindness is everlasting” (Psalms 118:2-4). In Psalms 115, these same three groups are called to trust in the LORD (Psalms 115:9-11) and are told that the LORD will bless them (Psalms 115:12-14).
“Israel” (Psalms 118:2) is the whole people, “the house of Aaron” (Psalms 118:3) is the priestly family, and “those who fear the LORD” (Psalms 118:4), are all the individual God-fearers of the people. God’s lovingkindness binds the people together, makes them a priestly people, while each individual believer bears witness to God’s lovingkindness. We can even say that because in Psalms 117 the nations are called to praise the LORD, the call to those who fear the LORD applies not only to the people of Israel, but all individuals who fear the LORD, including those among the nations.
Then in the following verses (Psalms 118:5-14) we see the practice and life of an individual Israelite who fears the LORD. The language of this section is the language of the book of Exodus, the redemption from Egypt. The content is prophetic, namely the redemption of the remnant of Israel in the end time, here the redemption from the hand of the nations (Psalms 118:10).
Proverbs 3:35
Introduction
Psalms 118 is the last psalm of the hallel-psalms (Psalms 113-118). This makes this psalm the last song that, as far as we know, the Savior sang on the night He was being betrayed and delivered into the hands of men (Matthew 26:30). He knew that a few hours later the fulfillment would come.
In Psalms 118:27 we recognize one of the feasts of the LORD from Leviticus 23. The Talmud says that this is the Feast of Booths celebrated when the walls of Jerusalem were rebuilt by Nehemiah (Nehemiah 8:14-18). The connection with the other psalms also indicates that this is the Feast of Booths, which points prophetically to the blessings of the realm of peace (Zechariah 14:16-19).
The LORD Is Good
The psalmist in this psalm represents the faithful remnant. In him we hear the remnant speaking. The psalm begins with the exclamation and call that we hear so often: “Give thanks to the LORD, for He is good; for His lovingkindness is everlasting” (Psalms 118:1; Psalms 106:1; Psalms 107:1; Psalms 136:1-26). The first time we encounter this expression is in the song of praise recorded of David in 1 Chronicles 16 (1 Chronicles 16:34).
It is the confession that all the people’s victories and their prosperity are due not to their own strength or ability, but to the goodness of the LORD, to His faithfulness to His covenant.
Again and again, we are reminded by this 1. Who the LORD is: “He is good”, 2. what He does: He proves “His lovingkindness”, which is His covenant love, 3. and that this is endlessly so: “everlasting”, for He is the Eternal and never changes. Again and again when the believer notices this or is reminded of it, he cannot help but give thanks to Him for it. In Psalms 136 we hear this at length in an impressive way. Every action, every evidence of it, elicits this exclamation and call from the believing heart.
After the psalmist’s exclamation, he urges three groups to say the same thing: “His lovingkindness is everlasting” (Psalms 118:2-4). In Psalms 115, these same three groups are called to trust in the LORD (Psalms 115:9-11) and are told that the LORD will bless them (Psalms 115:12-14).
“Israel” (Psalms 118:2) is the whole people, “the house of Aaron” (Psalms 118:3) is the priestly family, and “those who fear the LORD” (Psalms 118:4), are all the individual God-fearers of the people. God’s lovingkindness binds the people together, makes them a priestly people, while each individual believer bears witness to God’s lovingkindness. We can even say that because in Psalms 117 the nations are called to praise the LORD, the call to those who fear the LORD applies not only to the people of Israel, but all individuals who fear the LORD, including those among the nations.
Then in the following verses (Psalms 118:5-14) we see the practice and life of an individual Israelite who fears the LORD. The language of this section is the language of the book of Exodus, the redemption from Egypt. The content is prophetic, namely the redemption of the remnant of Israel in the end time, here the redemption from the hand of the nations (Psalms 118:10).