สดุดี 116:13 วิจารณ์

This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious deliverances God had wrought for him, out of six troubles and seven, which deliverances draw from him many very lively expressions of devotion, love, and gratitude; and with similar pious affections our souls should be lifted up to God in singing it. Observe, I. The great distress and danger that the psalmist was in, which almost drove him to despair (Psa 116:3, Psa 116:10, Psa 116:11). II. The application he made to God in that distress (Psa 116:4). III. The experience he had of God's goodness to him, in answer to prayer; God heard him (Psa 116:1, Psa 116:2), pitied him (Psa 116:5, Psa 116:6), delivered him (Psa 116:8). IV His care respecting the acknowledgments he should make of the goodness of God to him (Psa 116:12). 1. He will love God (Psa 116:1). 2. He will continue to call upon him (Psa 116:2, Psa 116:13, Psa 116:17). 3. He will rest in him (Psa 116:7). 4. He will walk before him (Psa 116:9). 5. He will pay his vows of thanksgiving, in which he will own the tender regard God had to him, and this publicly (Psa 116:13-15, Psa 116:17-19). Lastly, He will continue God's faithful servant to his life's end (Psa 116:16). These are such breathings of a holy soul as bespeak it very happy.

INTRODUCTION TO PSALM 116 Theodoret applies this psalm to the distresses of the Jews in the times of the Maccabees under Antiochus Epiphanes; and R. Obadiah interprets some passages in it of the Grecians of those times; but it rather seems to have been written by David on account of some troubles of his, out of which he was delivered; and refers either to the times of Saul, and the persecutions he endured from him, particularly when he was beset round about by him and his men in the wilderness of Maon, Sa1 23:26, to which he may have respect Psa 116:3. The inscription of the psalm in the Syriac version is, "the progress of the new people returning to the Christian worship, as a child to understanding: and as to the letter, it was said when Saul stayed at the door of the cave where David lay hid with his men;'' see Sa1 24:4. But since mention is made of Jerusalem, Psa 116:19, where the psalmist would praise the Lord for his deliverance, which as yet was not in his hands nor in the hands of the Israelites, but of the Jebusites; some have thought it was written on account of the conspiracy of Absalom against him, and who, hearing that Ahithophel was among the conspirators, said the words related in Psa 116:11, it is very probable it was composed after the death of Saul, and when he was settled in the kingdom, as Jarchi observes, and was delivered out of the hands of all his enemies; and very likely much about the same time as the eighteenth psalm was, which begins in the same manner, and has some expressions in it like to what are in this. David was a type of Christ, and some apply this psalm to him.

I will pay my vows unto the Lord now, in the presence of all his people. Make good the resolutions and determinations he made in the strength of divine grace, in the time of his troubles; that should the Lord deliver him out of them, he would give him all the glory, and offer thanksgiving and praise to him; and now being delivered, this he declares he would do, in a public way, before all the people of God, assembled in the house of the Lord, as witnesses of it; see Psa 66:13. . Psalms 116:15 psa 116:15 psa 116:15 psa 116:15Precious in the sight of the Lord is the death of his saints. The Lord has his saints or sanctified ones, who are sanctified or set apart by God the Father from all eternity; who are sanctified in Christ, their head and representative; who are sanctified by his blood, shed for the expiation of their sins; who are sanctified by his Spirit and grace, are called with an holy calling, and have principles of holiness wrought in them, and live holy lives and conversations. The word (o) used also signifies one that has received kindness and favour, and shows it: saints are such, who have received spiritual blessings from the Lord; to whom he has been kind and bountiful; and these are merciful and beneficent to others. Now these die as well as others, though holy and righteous, and though Christ has died for them; he has indeed delivered them from death as a punishment, he has abolished it in this sense; and has freed them from the curse and sting of it, but not from that itself; because it is for their good, and it is precious in the sight of the Lord. Saints are precious to him, living and dying; there is something in their death, or that attends it, that is delightful to him, and of high esteem with him; as when they are in the full exercise of grace at such a season; when they die in faith, and have hope in their death; and their love is drawn out unto him, and they long to be with him: besides, they die in the Lord, and sleep in Jesus, in union with him; with whom he is well pleased, and all in him; and they die unto him, according to his will, and are resigned unto it; and so glorify him in death, as well as in life. It is the time of their ingathering to him; at death he comes into his garden, and gathers his flowers, and smells a sweet savour in them; their very dust is precious to him, which he takes care of and raises up at the last day. The commonly received sense of the words is, that the saints are so dear to the Lord, their lives are so much set by with him, and their blood so precious to him, that he will not easily suffer their lives to be taken away, or their blood to be spilled; and whenever it is, he will, sooner or later, severely revenge it; see Sa1 26:21. And to this sense is the Targum, "precious before the Lord is death sent to (or inflicted on) his saints;'' that is, by men. The words will bear to be rendered, "precious in the sight of the Lord is that death", or "death itself, for his saints"; that very remarkable and observable death, even the death of his Son, which was not only for the good of his saints, for their redemption, salvation, justification, pardon, and eternal life; but in their room and stead; and which was very acceptable unto God, of high esteem with him, of a sweet smelling savour to him: not that he took pleasure in it, simply considered; for he that hath no pleasure in the death of him that dieth, even of a sinner, could have none in the death of his Son; but as hereby his justice was satisfied, his law fulfilled, the salvation of his people procured, and his covenant, counsels, purposes, and decrees, accomplished. has a double in it; one at the beginning, and the other at the end of the word; which is very emphatic, and so may point at something very remarkable; and what more so than the death of Christ? and is sometimes used for substitution, and signifies "for", "instead", or "in the room of", another; see Exo 4:16. (o) "quos ipse benignitate prosequitur", Junius & Tremellius; so Musculus.

But this man seeks what he may return unto the Lord, and finds not, save out of those things which the Lord Himself returns. "I will receive," he says, "the cup of salvation, and call upon the Name of the Lord" [Psalm 116:13]. "My vows will I render to the Lord, before all His people" [Psalm 116:14]. Who has given you the cup of salvation, which when you take, and callest upon the Name of the Lord, you shall return unto Him a reward for all that He has returned unto you? Who, save He who says, "Are ye able to drink the cup that I shall drink of?" Who has given unto you to imitate His sufferings, save He who has suffered before for you? And therefore, "Right dear in the sight of the Lord is the death of His Saints" [Psalm 116:15]. He purchased it by His Blood, which He first shed for the salvation of slaves, that they might not hesitate to shed their blood for the Lord's Name; which, nevertheless, would be profitable for their own interests, not for those of the Lord.

So let us praise the Lord, brothers and sisters, because we are holding his trustworthy promises, though we have not yet received the things promised. Do you imagine it is not enough to hold him to his promises and that we should be demanding the payment of his debts? By making promises, God has become our debtor. It is out of his goodness, not our rights, that he has become a debtor. What have we ever given him, that we should be able to hold him in our debt? Or perhaps because you heard in the psalm, "What shall I render to the Lord?" First of all, when he says, "What shall I render to the Lord?" they are the words of a debtor, not of someone demanding repayment of a debt. Something had been advanced to him. "What shall I render the Lord?" What is "What shall I render?" What shall I pay back? What for? "For all the things he has rendered to me." What has he rendered to me? To begin with, I was nothing, and he made me; I had gotten lost, and he looked for me; looked for me and found me; I was a captive, and he redeemed me; having bought me, he set me free; from a slave he made me into a brother. "What shall I render to the Lord?" You haven't got anything you can tender.When you look for absolutely everything from him, what have you got that you can render to him? But wait. There is something or other the psalmist wants to say, when he asks, "What shall I render to the Lord for all the things he has rendered to me?" He looks around everywhere for something he can tender, pay back, and he seems to find it. What does he find? "I will take the cup of salvation." Even though you were thinking of paying something back, you are still looking for something to take. Look here, please. If you are still looking for something to take, you will still be a debtor. When are you going to be a someone who pays back? So if you are always going to be a debtor, when will you ever pay back? You won't find anything you can pay back; you won't have anything apart from what he has given.

For it is absurd, the height of stupidity, no, of extreme insanity, for those only to sing the praises of the pilot who ride the rough waves and are borne on the breakers and who pass their lives in great misfortune, while those who are situated outside the range of fire, as the proverb has it, being spectators rather than contestants, hurl their blasphemous taunts at the ringmaster when they cannot pelt him literally. That those who cultivate virtue praise the God of the universe not merely when they are borne on favorable winds, but even when they are struggling with billow and storm, can be perceived from the exclamation of the blessed David, a man who spent a lifetime in warfare and struggle with countless misfortunes: “What shall I render to the Lord for all the things that he has rendered to me?”

After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head. (Psa. 118:1-29) The trine repetitions are emphatic (compare Psa 118:10-12, Psa 118:15-16; Psa 115:12-13). Let . . . say--Oh! that Israel may say. now--as in Psa 115:2; so in Psa 118:3-4. After "now say" supply "give thanks." that his mercy--or, "for His mercy."

the cup of salvation--the drink offering which was part of the thank offering (Num 15:3-5).