Verse-by-Verse Bible Commentary
Psalms 116:12

Clarke's Commentary

Verse Psalms 116:12. What shall I render — מה אשיב mah ashib, "What shall I return?"

For his benefits — תגמולוהי tagmulohi, "His retributions," the returns he had made to my prayers and faith.

Bridgeway Bible Commentary

Psalms 115-117 Saved from death

God was always faithful to Israel, though the Israelites were often unfaithful to him. Their sins brought God’s punishment upon them, causing their pagan neighbours to mock them with the accusation that their God was unable to help them and had deserted them (115:1-2). The Israelites reply that their God is alive and in full control. The pagan gods, by contrast, are useless, and the reason they are useless is that they are lifeless. Those who trust in them will achieve nothing (3-8).
Israel’s people will therefore trust in God for help and protection (9-11). They know that he will bless them and their descendants after them, for he is the almighty Creator (12-15). He has given the earth to humankind as a dwelling place, but has limited the number of years that each person may live on it. Therefore, God’s people should make sure that they fill their few short years with praise to him (16-18).

In Psalms 116:0 an individual worshipper brings a sacrifice to God to pay his vows and offer thanks (see v. 17-18). Before offering his sacrifice, he pauses to think quietly on the great mercy and love of God. As he does so, he finds that his own love towards God increases, particularly when he recalls how God has answered his prayers and saved his life (116:1-4). He has personally experienced God’s compassion and goodness (5-7). When he was unable to help himself and when so-called friends proved useless, he still trusted God. He prayed, and God gave him new life (8-11). He will now publicly thank God by offering prayers and sacrifices in fulfilment of his vow (12-14). He sees how highly God values the life of the believer. God does not allow him to die, as if death is a thing of no importance in God’s sight. God preserves him alive, and for this he offers overflowing thanks (15-19).

God’s loyal love to Israel should cause his people to spread the good news of his love to other nations. This, in turn, will cause the people of those nations to bring their praise to him (117:1-2).

Coffman's Commentaries on the Bible

WHAT SHALL I GIVE TO GOD IN GRATITUDE?

"What shall I render unto Jehovah For all his benefits toward me? I will take the cup of salvation, And call upon the name of Jehovah. I will pay my vows unto Jehovah, Yea, in the presence of all the people."

"Vows were never commanded in the Old Testament; the point stressed was that, once made, they had to be kept punctiliously."H. C. Leupold, p. 807. Apparently, vows were often made and seldom kept. In the case of Jonah's prayer from the belly of "the great fish" he promised God that, "I will pay that which I have vowed" (Jonah 2:9). Here the rescued psalmist asks, "Just what could be appropriate as a gift to God in appreciation for all he has done for me?" It would be well indeed for every Christian to ask himself the same question.

We naturally ask questions similar to this when we have received outstanding favors from our earthly friends. "How much more proper is it to ask such a question in view of the favors we receive from God?"Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. III, p. 162. As we come to think of it, indeed, "What can be an adequate return for love like God's, - for mercies so great, and so undeserved?"Ibid.

The pledge of the healed psalmist here is that he shall engage in a ceremony of thanksgiving in the Temple before all the people and that his gift shall also be presented.

Barnes' Notes on the Whole Bible

What shall I render unto the Lord for all his benefits toward me? - All his “recompences,” - the same word which in Psalms 116:7 is rendered “hath dealt bountifully.” The question here has reference to that. What return can be equal to his bounties; what will be a proper acknowledgment of them; with what can I repay him for them all? The question is a natural and a proper question. It is one which we naturally ask when we have received a favor from our fellowmortals; how much more proper is it in view of the favors which we receive from God - especially in view of the mercy of God in the gift of a Saviour; the love manifested in the redemption of the soul! What can be an adequate return for love like that - for mercies so great, so undeserved?

Calvin's Commentary on the Bible

12.What shall I render unto Jehovah? He now exclaims with devout admiration, that the multitude of God’s benefits was greater than he could find language to give expression to the grateful emotions of his heart. The question is emphatic, What shall I render? and imports, that it was not the desire, but the means, of which he was destitute, to enable him to render thanks to God. Acknowledging his inability, he adopts the only means in his power, by extolling the grace of God as highly as he could. “I am exceedingly wishful to discharge my duty, but when I look around me, I find nothing which will prove an adequate recompense.” Some understand the phrase, upon me, to intimate, that David had the recollection of all the benefits which God bestowed on him deeply engraven upon his mind. Others, along with the LXX., supply the particle for, What shall I render unto Jehovah for all his benefits towards me? But it is much better to make the first clause of the verse a complete sentence, by putting a period after Jehovah. Because, after confessing his incompetency, or rather his having nothing to offer to God as a sufficient compensation for his benefits, he at the same time adds in confirmation of it, that he was laid under such obligations, not by one series of benefits only, but by a variety of innumerable benefits. “There is no benefit on account of which God has not made me a debtor to him, how should I have means of repaying him for them?” All recompense failing him, he has recourse to an expression of thanksgiving as the only return which he knows will be acceptable to God. David’s example in this instance teaches us not to treat God’s benefits lightly or carelessly, for if we estimate them according to their value, the very thought of them ought to fill us with admiration. There is not one of us who has not God’s benefits heaped upon us. But our pride, which carries us away into extravagant theories, causes us to forget this very doctrine, which ought nevertheless to engage our unremitting attention. And God’s bounty towards us merits the more praise, that he expects no recompense from us, nor can receive any, for he stands in need of nothing, and we are poor and destitute of all things.

Dr. Constable's Expository Notes

Psalms 116

An unnamed writer gave thanks to God for delivering him from imminent death and for lengthening his life. He promised to praise God in the temple for these blessings. This is a hymn of individual thanksgiving.

". . . if ever a psalm had the marks of spontaneity, this is surely such a one." [Note: Kidner, Psalms 73-150, p. 407.]

Dr. Constable's Expository Notes

It is difficult to tell if the writer used "cup" in a literal or in a figurative sense. Perhaps it was a literal part of his thank offering to God. On the other hand, the cup may represent his reward in this life, which was physical salvation. Either way he would praise God. Israelites offered votive offerings when God answered their prayers regarding a vow they made. These were peace offerings (Leviticus 7:16; Leviticus 22:18-23) and public offerings that reminded other worshippers of God’s goodness. The NIV rendering of the end of Psalms 116:14 is probably best. It reads, ". . . in the presence of all his people."

Think again of Jesus singing Psalms 116:12-14 and raising the cup as He sang. The Jews traditionally sang Psalms 116 after the Passover meal. It is probable that when He sang these verses, He raised the third of four cups of wine the Jews drank at that meal. They called the third cup "the cup of salvation." He knew that that cup would only become a true cup of salvation if He paid His vows to the LORD and proceeded to the cross.

Dr. Constable's Expository Notes

3. Another promise to praise God 116:12-19

Gill's Exposition of the Whole Bible

What shall I render unto the Lord?.... He considers the Lord only as the author and giver of his mercies, and has nothing to say of his own merits, nor of other persons, who might be instruments of good to him; but is for giving all the glory to God: not as though he could render anything proportional or equivalent to what he had received, but as having a grateful sense of mercies, and willing, to express it; though at a loss, in a great measure, in what manner to do it, and therefore puts this question to himself and others:

[for] all his benefits towards me; or, "all his benefits are upon me" m. This being a clause of itself; and shows what moved him to put the question he did; a sense of divine favours was impressed upon him, a load of benefits lay on him, and he wanted to ease himself in expressions of gratitude. These benefits were the blessings of nature and providence; his being, and the preservation of it, food, raiment, c. and the blessings of grace spiritual blessings, all things pertaining to life and godliness, sanctification, adoption, pardon, justification, and eternal life. These may well be called "benefits", since they spring entirely from the free grace of God; and they were many, more than could be counted and reckoned up, and set in order before the Lord; and yet he was desirous that none of them might be forgotten, but that praise might be rendered to the Lord for them all.

m So Montanus, Junius & Tremellius, Cocceius, Michaelis.

Henry's Complete Commentary on the Bible

      10 I believed, therefore have I spoken: I was greatly afflicted:   11 I said in my haste, All men are liars.   12 What shall I render unto the LORD for all his benefits toward me?   13 I will take the cup of salvation, and call upon the name of the LORD.   14 I will pay my vows unto the LORD now in the presence of all his people.   15 Precious in the sight of the LORD is the death of his saints.   16 O LORD, truly I am thy servant; I am thy servant, and the son of thine handmaid: thou hast loosed my bonds.   17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.   18 I will pay my vows unto the LORD now in the presence of all his people,   19 In the courts of the LORD's house, in the midst of thee, O Jerusalem. Praise ye the LORD.

      The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's psalm, I suppose for the sake of Psalms 116:15; Psalms 116:15. Three things David here makes confession of:--

      I. His faith (Psalms 116:10; Psalms 116:10): I believed, therefore have I spoken. This is quoted by the apostle (2 Corinthians 4:13) with application to himself and his fellow-ministers, who, though they suffered for Christ, were not ashamed to own him. David believed the being, providence, and promise of God, particularly the assurance God had given him by Samuel that he should exchange his crook for a sceptre: a great deal of hardship he went through in the belief of this, and therefore he spoke, spoke to God by prayer (Psalms 116:4; Psalms 116:4), by praise, Psalms 116:12; Psalms 116:12. Those that believe in God will address themselves to him. He spoke to himself; because he believed, he said to his soul, Return to thy rest. He spoke to others, told his friends what his hope was, and what the ground of it, though it exasperated Saul against him and he was greatly afflicted for it. Note, Those that believe with the heart must confess with the mouth, for the glory of God, the encouragement of others, and to evidence their own sincerity, Romans 10:10; Acts 9:19; Acts 9:20. Those that live in hope of the kingdom of glory must neither be afraid nor ashamed to own their obligation to him that purchased it for them, Matthew 10:22.

      II. His fear (Psalms 116:11; Psalms 116:11): I was greatly afflicted, and then I said in my haste (somewhat rashly and inconsiderately--in my amazement (so some), when I was in a consternation--in my flight (so others), when Saul was in pursuit of me), All men are liars, all with whom he had to do, Saul and all his courtiers; his friends, who he thought would stand by him, deserted him and disowned him when he fell into disgrace at court. And some think it is especially a reflection on Samuel, who had promised him the kingdom, but deceived him; for, says he, I shall one day perish by the hand of Saul,1 Samuel 27:1. Observe, 1. The faith of the best of saints is not perfect, nor always alike strong and active. David believed and spoke well (Psalms 116:10; Psalms 116:10), but now, through unbelief, he spoke amiss. 2. When we are under great and sore afflictions, especially if they continue long, we are apt to grow weary, to despond, and almost to despair of a good issue. Let us not therefore be harsh in censuring others, but carefully watch over ourselves when we are in trouble, Psalms 39:1-3. 3. If good men speak amiss, it is in their haste, through the surprise of a temptation, not deliberately and with premeditation, as the wicked man, who sits in the seat of the scornful (Psalms 1:1), sits and speaks against his brother,Psalms 50:19; Psalms 50:20. 4. What we speak amiss, in haste, we must by repentance unsay again (as David, Psalms 31:22), and then it shall not be laid to our charge. Some make this to be no rash word of David's. He was greatly afflicted and forced to fly, but he did not trust in man, nor make flesh his arm. No: he said, "All men are liars; as men of low degree are vanity, so men of high degree are a lie, and therefore my confidence was in God only, and in him I cannot be disappointed." In this sense the apostle seems to take it. Romans 3:4, Let God be true and every man a liar in comparison with God. All men are fickle and inconstant, and subject to change; and therefore let us cease from man and cleave to God.

      III. His gratitude, Psalms 116:12; Psalms 116:12, c. God had been better to him than his fears, and had graciously delivered him out of his distresses and, in consideration hereof,

      1. He enquires what returns he shall make (Psalms 116:12; Psalms 116:12): What shall I render unto the Lord for all his benefits towards me? Here he speaks, (1.) As one sensible of many mercies received from God--all his benefits. This psalm seems to have been penned upon occasion of some one particular benefit (Psalms 116:6; Psalms 116:7), but in that one he saw many and that one brought many to mind, and therefore now he thinks of all God's benefits towards him. Note, When we speak of God's mercies we should magnify them and speak highly of them. (2.) As one solicitous and studious how to express his gratitude: What shall I render unto the Lord? Not as if he thought he could render any thing proportionable, or as a valuable consideration for what he had received; we can no more pretend to give a recompense to God than we can to merit any favour from him; but he desired to render something acceptable, something that God would be pleased with as the acknowledgment of a grateful mind. He asks God, What shall I render? Asks the priest, asks his friends, or rather asks himself, and communes with his own heart about it. Note, Having received many benefits from God, we are concerned to enquire, What shall we render?

      2. He resolves what returns he will make.

      (1.) He will in the most devout and solemn manner offer up his praises and prayers to God, Psalms 116:13; Psalms 116:17. [1.] "I will take the cup of salvation, that is, I will offer the drink-offerings appointed by the law, in token of my thankfulness to God, and rejoice with my friends in God's goodness to me;" this is called the cup of deliverance because drunk in memory of his deliverance. The pious Jews had sometimes a cup of blessing, at their private meals, which the master of the family drank first of, with thanksgiving to God, and all at his table drank with him. But some understand it not of the cup that he would present to God, but of the cup that God would put into his hand. I will receive, First, The cup of affliction. Many good interpreters understand it of that cup, that bitter cup, which is yet sanctified to the saints, so that to them it is a cup of salvation. Philippians 1:19, This shall turn to my salvation; it is a means of spiritual health. David's sufferings were typical of Christ's, and we, in ours, have communion with his, and his cup was indeed a cup of salvation. "God, having bestowed so many benefits upon me, whatever cup he shall put into my hands I will readily take it, and not dispute it; welcome his holy will." Herein David spoke the language of the Son of David. John 18:11, The cup that my Father has given me, shall I not take it and drink it? Secondly, The cup of consolation: "I will receive the benefits God bestows upon me as from his hand, and taste his love in them, as that which is the portion not only of my inheritance in the other world, but of my cup in this." [2.] I will offer to thee the sacrifice of thanksgiving, the thank-offerings which God required, Leviticus 7:11; Leviticus 7:12, c. Note, Those whose hearts are truly thankful will express their gratitude in thank-offerings. We must first give our ownselves to God as living sacrifices (Romans 12:1; 2 Corinthians 8:5), and then lay out of what we have for his honour in works of piety and charity. Doing good and communicating are sacrifices with which God is well pleased (Hebrews 13:15; Hebrews 13:16) and this must accompany our giving thanks to his name. If God has been bountiful to us, the least we can do in return is to be bountiful to the poor, Psalms 16:2; Psalms 16:3. Why should we offer that to God which costs us nothing? [3.] I will call upon the name of the Lord. This he had promised (Psalms 116:2; Psalms 116:2) and here he repeats it, Psalms 116:13; Psalms 116:13 and again Psalms 116:17; Psalms 116:17. If we have received kindness from a man like ourselves, we tell him that we hope we shall never trouble him again; but God is pleased to reckon the prayers of his people an honour to him, and a delight, and no trouble; and therefore, in gratitude for former mercies, we must seek to him for further mercies, and continue to call upon him.

      (2.) He will always entertain good thoughts of God, as very tender of the lives and comforts of his people (Psalms 116:15; Psalms 116:15): Precious in the sight of the Lord is the death of his saints, so precious that he will not gratify Saul, nor Absalom, nor any of David's enemies, with his death, how earnestly soever they desire it. This truth David had comforted himself with in the depth of his distress and danger; and, the event having confirmed it, he comforts others with it who might be in like manner exposed. God has a people, even in this world, that are his saints, his merciful ones, or men of mercy, that have received mercy from him and show mercy for his sake. The saints of God are mortal and dying; nay, there are those that desire their death, and labour all they can to hasten it, and sometimes prevail to be the death of them; but it is precious in the sight of the Lord; their life is so (2 Kings 1:13); their blood is so, Psalms 72:14. God often wonderfully prevents the death of his saints when there is but a step between them and it; he takes special care about their death, to order it for the best in all the circumstances of it; and whoever kills them, how light soever they may make of it, they shall be made to pay dearly for it when inquisition is made for the blood of the saints, Matthew 23:35. Though no man lays it to heart when the righteous perish, God will make it to appear that he lays it to heart. This should make us willing to die, to die for Christ, if we are called to it, that our death shall be registered in heaven; and let that be precious to us which is so to God.

      (3.) He will oblige himself to be God's servant all his days. Having asked, What shall I render? here he surrenders himself, which was more than all burnt-offerings and sacrifice (Psalms 116:16; Psalms 116:16): O Lord! truly I am thy servant. Here is, [1.] The relation in which David professes to stand to God: "I am thy servant; I choose to be so; I resolve to be so; I will live and die in thy service." He had called God's people, who are dear to him, his saints; but, when he comes to apply it to himself, he does not say, Truly I am thy saint (that looked too high a title for himself), but, I am thy servant. David was a king, and yet he glories in this, that he was God's servant. It is no disparagement, but an honour, to the greatest kings on earth, to be the servants of the God of heaven. David does not here compliment God, as it is common among men to say, I am your servant, Sir. No; "Lord, I am truly thy servant; thou knowest all things, thou knowest that I am so." And he repeats it, as that which he took pleasure in the thoughts of and which he was resolved to abide by: "I am thy servant, I am thy servant. Let others serve what master they will, truly I am they servant." [2.] The ground of that relation. Two ways men came to be servants:--First, by birth. "Lord, I was born in thy house; I am the son of thy handmaid, and therefore thine." It, is a great mercy to be the children of godly parents, as it obliges us to duty and is pleadable with God for mercy. Secondly, By redemption. He that procured the release of a captive took him for his servant. "Lord, thou hast loosed my bonds; those sorrows of death that compassed me, thou hast discharged me from them, and therefore I am thy servant, and entitled to thy protection as well as obliged to thy work." The very bonds which thou hast loosed shall tie me faster unto thee. Patrick.

      (4.) He will make conscience of paying his vows and making good what he had promised, not only that he would offer the sacrifices of praise, which he had vowed to bring, but perform all his other engagements to God, which he had laid himself under in the day of his affliction (Psalms 116:14; Psalms 116:14): I will pay my vows; and again, (Psalms 116:18; Psalms 116:18), now in the presence of all his people. Note, Vows are debts that must be paid, for it is better not to vow than to vow and not pay. He will pay his vows, [1.] Presently; he will not, like sorry debtors, delay the payment of them, or beg a day; but, "I will pay them now," Ecclesiastes 5:4. [2.] Publicly; he will not huddle up his praises in a corner, but what service he has to do for God he will do it in the presence of all his people; nor for ostentation, but to show that he was not ashamed of the service of God, and that others might be invited to join with him. He will pay his vows in the courts of the tabernacle, where there was a crowd of Israelites attending, in the midst of Jerusalem, that he might bring devotion into more reputation.