Verse-by-Verse Bible Commentary
Psalms 116:7

Clarke's Commentary

Verse Psalms 116:7. Return unto thy rest, O my soul — God is the centre to which all immortal spirits tend, and in connexion with which alone they can find rest. Every thing separated from its centre is in a state of violence; and, if intelligent, cannot be happy. All human souls, while separated from God by sin, are in a state of violence, agitation, and misery. From God all spirits come; to him all must return, in order to be finally happy. This is true in the general case; though, probably, the rest spoken of here means the promised land, into which they were now returning.

A proof of the late origin of this Psalm is exhibited in this verse, in the words למנוחיכי limenuchaichi, "to thy rest," and עליכי alaichi, "to thee," which are both Chaldaisms.

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

THANKFUL FOR REST, HE PLEDGES TO WALK WITH GOD

"Return unto thy rest, O my soul; For Jehovah hath dealt bountifully with thee. For thou hast delivered my soul from death, Mine eyes from tears, And my feet from falling. I will walk before Jehovah in the land of the living."

These lines concern the thoughts and feelings of the psalmist following his deliverance from death through God's merciful answer of his prayers.

"Return unto thy rest" Gone is the burning anxiety, gone is the distressing fear, gone are the tears and the pains of agony. A great restfulness has healed all of his troubles; and he recognizes the source of it all in the words of the second clause, "Jehovah had dealt bountifully" with him.

"I will walk before Jehovah in the land of the living" This is a pledge to walk "uprightly" before God out of gratitude for his gracious healing and deliverance from death. This being appropriate indeed for such a deliverance, how much more is it true of one who has been redeemed from "eternal death" in the forgiveness of his sins through Jesus Christ our Lord! There is not a Christian on earth who should fail to make this pledge his very own.

Barnes' Notes on the Whole Bible

Return unto thy rest, O my soul - Luther, “Be thou again joyful, O my soul.” The meaning seems to be, “Return to thy former tranquility and calmness; thy former freedom from fear and anxiety.” He had passed through a season of great danger. His soul had been agitated and terrified. That danger was now over, and he calls upon his soul to resume its former tranquility, calmness, peace, and freedom from alarm. The word does not refer to God considered as the “rest” of the soul, but to what the mind of the psalmist had been, and might now be again.

For the Lord hath dealt bountifully with thee - See the notes at Psalms 13:6.

Calvin's Commentary on the Bible

7Return, O my soul! unto thy rest. He now exhorts himself to be of good courage; or rather, addressing his soul, tells it to be tranquil, because God was propitious towards him. By the term rest, some commentators understand God himself, but this is an unnatural interpretation. It is rather to be regarded as expressive of a calm and composed state of mind. For it is to be noticed, that David confesses himself to have been sorely agitated and perplexed amid an accumulation of ills, in the same way as each of us is conscious of his own inquietude, when the terrors of death encompass us. Although, therefore, David possessed unusual fortitude, he was yet distressed by reason of the conflict of grief, and an inward tremor so distracted his mind, that he justly complains of being deprived of his peace. He declares, however, that the grace of God was adequate to quiet all these troubles.

It may be asked, whether the experience of the grace of God alone can allay the fear and trepidation of our minds; since David declares, that, having experienced relief from Divine aid, he would, for the future, be at rest? If the faithful regain their peace of mind only when God manifests himself as their deliverer, what room is there for the exercise of faith, and what power will the promises possess? For, assuredly, to wait calmly and silently for those indications of God’s favor, which he conceals from us, is the undoubted evidence of faith. And strong faith quiets the conscience, and composes the spirit; so that, according to Paul, “the peace of God, which passeth all understandings” reigns supremely there, Philippians 4:7. And hence the godly remain unmoved, though the whole world were about to go to ruin. What is the import of this returning unto rest? I answer, that however much the children of God may be driven hither and thither, yet they constantly derive support from the word of God, so that they cannot totally and finally fall away. Confiding in his promises, they throw themselves upon his providence; and still they are sorely distressed by disquieting fears, and sadly buffeted by the storms of temptation. No sooner does God come to their assistance, than not only inward peace takes possession of their minds, but, from the manifestation of his grace, they are supplied with grounds for joy and gladness. Of this latter kind of quietness David here treats — declaring that, notwithstanding of all the prevalence of agitation of mind, it was now time for him to delight himself calmly in God. The term גמל , gamal, is improperly rendered to reward; because, in Hebrew, it usually signifies to confer a favor, as well as to give a recompense; which is confirmed by him in the following verse, in which he says that his soul was delivered from death. This, then, properly speaking, is the recompense; namely, that God, in delivering him from death, had wiped away the tears from his eyes. The arrangement of the words is transposed; for, according to our idiom, we would rather have said, he hath delivered my feet from falling; and mine eyes from tears, and then he hath delivered my soul from death; for we are wont to follow that arrangement, by which the most important circumstance comes to be mentioned last. Among the Hebrews such a collocation of the words, as in this passage, is by no means improper. This is their import: God has not only rescued me from present death, but also treated me with farther kindness, in chasing away sorrow, and stretching out his hand to prevent me from stumbling. The grace of God is enhanced, in that he restored to life one who had been almost dead.

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

2. The psalmist’s account of his deliverance 116:3-11

Dr. Constable's Expository Notes

There are lessons people should learn from this deliverance. First, believers can rest because God delivers from death (Psalms 116:7-8). Second, people to whom God extends His grace should obey him the rest of their lives (Psalms 116:9). Third, only God is completely trustworthy (Psalms 116:10-11). The writer said he believed he would live, having requested deliverance of God (cf. Psalms 116:9). This was his confidence, even though other people told him he would die. They were lying to him.

Read Psalms 116:8-9 again from the viewpoint of the Savior in the Upper Room. He not only knew He was facing death, but He also knew He would live again. The Apostle Paul quoted Psalms 116:10 in 2 Corinthians 4:13-15. He used it to assure believers that we will live again too.

Gill's Exposition of the Whole Bible

Return unto thy rest, O my soul,.... To a quiet and tranquil state after much distress k; a soliloquy, an address to his own soul to return to God his resting place, as Kimchi; or to Christ, whose rest is glorious, and which lies in a cessation from a man's own works; not from doing them, but from depending on them, or from labouring for life by them; in a deliverance from the bondage of the law, its curse and condemnation, and from the dominion and tyranny of sin, and from the distressing guilt of it on the conscience; in spiritual peace and joy, arising from the application of the blood of Christ, and from a view of his righteousness and justification by it, and of his sacrifice, and of the expiation of sin by that; which is enjoyed in the ways and ordinances of Christ, and oftentimes amidst afflictions and tribulations: this is sometimes broke in upon and interrupted, through the prevalence of sin, the temptations of Satan, and divine desertions; but may be returned to again, as Noah's dove returned to the ark when it could find rest nowhere else; as the believer can find none but in Christ, and therefore after he has wandered from him he returns to him again, encouraged by the following reason.

For the Lord hath dealt bountifully with thee; in times past, even in an eternity past, having loved him with an everlasting love, chosen him in Christ, made a covenant with him in him, blessed him with all spiritual blessings in him, and made unto him exceeding great and precious promises; provided a Redeemer and Saviour for him, whom he had made known unto him, having enlightened, quickened, and converted him; and had laid up good things for him to come, and had done many great things for him already; all which might serve to encourage his faith and hope in him. The Targum is,

"because the Word of the Lord hath rendered good unto me.''

k "Remigrat animus nunc denuo mihi", Plauti Epidicus, Act. 4. Sc. 1. v. 42.

Henry's Complete Commentary on the Bible

      1 I love the LORD, because he hath heard my voice and my supplications.   2 Because he hath inclined his ear unto me, therefore will I call upon him as long as I live.   3 The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow.   4 Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.   5 Gracious is the LORD, and righteous; yea, our God is merciful.   6 The LORD preserveth the simple: I was brought low, and he helped me.   7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.   8 For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.   9 I will walk before the LORD in the land of the living.

      In this part of the psalm we have,

      I. A general account of David's experience, and his pious resolutions (Psalms 116:1; Psalms 116:2), which are as the contents of the whole psalm, and give an idea of it. 1. He had experienced God's goodness to him in answer to prayer: He has heard my voice and my supplications. David, in straits, had humbly and earnestly begged mercy of God, and God had heard him, that is, had graciously accepted his prayer, taken cognizance of his case, and granted him an answer of peace. He has inclined his ear to me. This intimates his readiness and willingness to hear prayer; he lays his ear, as it were, to the mouth of prayer, to hear it, though it be but whispered in groanings that cannot be uttered. He hearkens and hears,Jeremiah 8:6. Yet it implies, also, that it is wonderful condescension in God to hear prayer; it is bowing his ear. Lord, what is man, that God should thus stoop to him!-- 2. He resolved, in consideration thereof, to devote himself entirely to God and to his honour. (1.) He will love God the better. He begins the psalm somewhat abruptly with a profession of that which his heart was full of: I love the Lord (as Psalms 18:1); and fitly does he begin with this, in compliance with the first and great commandment and with God's end in all the gifts of his bounty to us. "I love him only, and nothing besides him, but what I love for him." God's love of compassion towards us justly requires our love of complacency in him. (2.) He will love prayer the better: Therefore I will call upon him. The experiences we have had of God's goodness to us, in answer to prayer, are great encouragements to us to continue praying; we have sped well, notwithstanding our unworthiness and our infirmities in prayer, and therefore why may we not? God answers prayer, to make us love it, and expects this from us, in return for his favour. Why should we glean in any other field when we have been so well treated in this? Nay, I will call upon him as long as I live (Heb., In my days), every day, to the last day. Note, As long as we continue living we must continue praying. This breath we must breathe till we breathe our last, because then we shall take our leave of it, and till then we have continual occasion for it.

      II. A more particular narrative of God's gracious dealings with him and the good impressions thereby made upon him.

      1. God, in his dealings with him, showed himself a good God, and therefore he bears this testimony to him, and leaves it upon record (Psalms 116:5; Psalms 116:5): "Gracious is the Lord, and righteous. He is righteous, and did me no wrong in afflicting me; he is gracious, and was very kind in supporting and delivering me." Let us all speak of God as we have found; and have we ever found him otherwise than just and good? No; our God is merciful, merciful to us, and it is of his mercies that we are not consumed.

      (1.) Let us review David's experiences. [1.] He was in great distress and trouble (Psalms 116:3; Psalms 116:3): The sorrows of death compassed me, that is, such sorrows as were likely to be his death, such as were thought to be the very pangs of death. Perhaps the extremity of bodily pain, or trouble of mind, is called here the pains of hell, terror of conscience arising from sense of guilt. Note, The sorrows of death are great sorrows, and the pains of hell great pains. Let us therefore give diligence to prepare for the former, that we may escape the latter. These compassed him on every side; they arrested him, got hold upon him, so that he could not escape. Without were fightings, within were fears. "I found trouble and sorrow; not only they found me, but I found them." Those that are melancholy have a great deal of sorrow of their own finding, a great deal of trouble which they create to themselves, by indulging fancy and passion; this has sometimes been the infirmity of good men. When God's providence makes our condition bad let us not by our own imprudence make it worse. [2.] In his trouble he had recourse to God by faithful and fervent prayer, Psalms 116:4; Psalms 116:4. He tells us that he prayed: Then called I upon the name of the Lord; then, when he was brought to the last extremity, then he made use of this, not as the last remedy, but as the old and only remedy, which he had found a salve for every sore. He tells us what his prayer was; it was short, but to the purpose: "O Lord! I beseech thee, deliver my soul; save me from death, and save me from sin, for that is it that is killing to the soul." Both the humility and the fervency of his prayer are intimated in these words, O Lord! I beseech thee. When we come to the throne of grace we must come as beggars for an alms, for necessary food. The following words (Psalms 116:5; Psalms 116:5), Gracious is the Lord, may be taken as part of his prayer, as a plea to enforce his request and encourage his faith and hope: "Lord deliver my soul, for thou art gracious and merciful, and that only I depend upon for relief." [3.] God, in answer to his prayer, came in with seasonable and effectual relief. He found by experience that God is gracious and merciful, and in his compassion preserves the simple,Psalms 116:6; Psalms 116:6. Because they are simple (that is, sincere, and upright, and without guile) therefore God preserves them, as he preserved Paul, who had his conversation in the world not with fleshly wisdom, but in simplicity and godly sincerity. Though they are simple (that is, weak, and helpless, and unable to shift for themselves, men of no depth, no design) yet God preserves them, because they commit themselves to him and have no confidence in their own sufficiency. Those who by faith put themselves under God's protection shall be safe.

      (2.) Let David speak his own experience. [1.] God supported him under his troubles: "I was brought low, was plunged into the depth of misery, and then he helped me, helped me both to bear the worst and to hope the best, helped me to pray, else desire had failed, helped me to wait, else faith had failed. I was one of the simple ones whom God preserved, the poor man who cried and the Lord heard him," Psalms 34:6. Note, God's people are never brought so low but that everlasting arms are under them, and those cannot sink who are thus sustained. Nay, it is in the time of need, at the dead lift, that God chooses to help, Deuteronomy 32:36. [2.] God saved him out of his troubles (Psalms 116:8; Psalms 116:8): Thou hast delivered, which means either the preventing of the distress he was ready to fall into or the recovering of him from the distress he was already in. God graciously delivered, First, His soul from death. Note, It is God's great mercy to us that we are alive; and the mercy is the more sensible if we have been at death's door and yet have been spared and raised up, just turned to destruction and yet ordered to return. That a life so often forfeited, and so often exposed, should yet be lengthened out, is a miracle of mercy. The deliverance of the soul from spiritual and eternal death is especially to be acknowledged by all those who are now sanctified and shall be shortly glorified. Secondly, His eyes from tears, that is, his heart from inordinate grief. It is a great mercy to be kept either from the occasions of sorrow, the evil that causes grief, or, at least, from being swallowed up with over-much sorrow. When God comforts those that are cast down, looses the mourners' sackcloth and girds them with gladness, then he delivers their eyes from tears, which yet will not be perfectly done till we come to that world where God shall wipe away all tears from our eyes. Thirdly, His feet from falling, from falling into sin and so into misery. It is a great mercy, when our feet are almost gone, to have God hold us by the right hand (Psalms 72:2; Psalms 72:23), so that though we enter into temptation we are not overcome and overthrown by the temptation. Or, "Thou hast delivered my feet from falling into the grave, when I had one foot there already."

      2. David, in his returns of gratitude to God, showed himself a good man. God had done all this for him, and therefore,

      (1.) He will live a life of delight in God (Psalms 116:7; Psalms 116:7): Return unto thy rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate thyself with distrustful disquieting fears as thou hast sometimes done. Quiet thyself, and then enjoy thyself. God has dealt kindly with thee, and therefore thou needest not fear that ever he will deal hardly with thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek not for that rest in the creature which is to be had in him only." God is the soul's rest; in him only it can dwell at ease; to him therefore it must retire, and rejoice in him. He has dealt bountifully with us; he has provided sufficiently for our comfort and refreshment, and encouraged us to come to him for the benefit of it, at all times, upon all occasions; let us therefore be satisfied with that. Return to that rest which Christ gives to the weary and heavy-laden,Matthew 11:28. Return to thy Noah; his name signifies rest, as the dove, when she found no rest, returned to the ark. I know no word more proper to close our eyes with at night, when we go to sleep, nor to close them with at death, that long sleep, than this, Return to thy rest, O my soul!

      (2.) He will live a life of devotedness to God (Psalms 116:9; Psalms 116:9): I will walk before the Lord in the land of the living, that is, in this world, as long as I continue to live in it. Note, [1.] It is our great duty to walk before the Lord, to do all we do as becomes us in his presence and under his eye, to approve ourselves to him as a holy God by conformity to him as our sovereign Lord, by subjection to his will, and, as a God all-sufficient, by a cheerful confidence in him. I am the almighty God; walk before me,Genesis 17:1. We must walk worthy of the Lord unto all well-pleasing. [2.] The consideration of this, that we are in the land of the living, should engage and quicken us to do so. We are spared and continued in the land of the living by the power, and patience, and tender mercy of our God, and therefore must make conscience of our duty to him. The land of the living is a land of mercy, which we ought to be thankful for; it is a land of opportunity, which we should improve. Canaan is called the land of the living (Ezekiel 26:20), and those whose lot is cast in such a valley of vision are in a special manner concerned to set the Lord always before them. If God has delivered our soul from death, we must walk before him. A new life must be a new life indeed.