Exegetical and Hermeneutical Commentary of Psalms 56:12
Thy vows [are] upon me, O God: I will render praises unto thee.
12. Thy vows &c.] Vows made to Thee. The Psalmist acknowledges his obligations. Cp. Psa 66:13; Act 21:23.
praises ] R.V., thank offerings, in addition to the votive offerings.
Fuente: The Cambridge Bible for Schools and Colleges
12, 13. Concluding vows of thanksgiving.
Fuente: The Cambridge Bible for Schools and Colleges
Thy vows are upon me, O God – The word vow means something promised; some obligation under which we have voluntarily brought ourselves. It differs from duty, or obligation in general, since that is the result of the divine command, while this is an obligation arising from the fact that we have voluntarily taken it upon ourselves. The extent of this obligation, therefore, is measured by the nature of the promise or vow which we have made; and God will hold us responsible for carrying out our vows. Such voluntary obligations or vows were allowable, as an expression of thanksgiving, or as a means of exciting to a more strict religious service, under the Mosaic dispensation Gen 28:20; Num 6:2; Num 30:2-3; Deu 23:21; 1Sa 1:11; and they cannot be wrong under any dispensation. They are not of the nature of merit, or works of supererogation, but they are
(a) a means of bringing the obligations of religion to bear upon us more decidedly, and
(b) a proper expression of gratitude.
Such vows are those which all persons take upon themselves when they make a profession of religion; and when such a profession of religion is made, it should be a constant reflection on our part, that the vows of God are upon us, or that we have voluntarily consecrated all that we have to God. David had made such a vow
(a) in his general purpose to lead a religious life;
(b) very probably in some specific act or promise that he would devote himself to God if he would deliver him, or as an expression of his gratitude for deliverance. Compare the notes at Act 18:18; notes at Act 21:23-24.
I will render praises unto thee – literally, I will recompense praises unto thee; that is, I will pay what I have vowed, or I will faithfully perform my vows.
Fuente: Albert Barnes’ Notes on the Bible
Psa 56:12-13
Thy vows are upon me, O God: I will render praises unto Thee.
The Christians vows and praises
I. A solemn obligation acknowledged. Thy vows are upon me, O God.
1. Vows made in public.
(1) Entered into in baptism.
(2) Ratified in confirmation.
(3) Renewed in the Lords Supper.
2. Vows made in private.
II. A holy determination made. I will render praises unto Thee.
1. In the public acknowledgment of mercy (Heb 13:15; 1Pe 2:5; Hos 14:2).
2. In the eloquent language of the life (Rom 12:1; Heb 11:5). In conclusion, let each ask–
1. How have I hitherto fulfilled my vows?
2. How may I henceforth do so? (J. D. Lane, M. A,)
Christian vows
A vow may be defined as a promise made more solemn by a special appeal to God. It is as respects purpose, what an oath is as regards fact. And the appeal may be of different kinds. It may be expressed in the form of a prayer to God to punish or be propitious ha the maker of the promise, according as he breaks or keeps his word. It may be again in the form of a prayer for some present blessing, for which some specified return of gratitude is promised. Or lastly, it may be merely an appeal implied in the solemnity of the occasion, or of the expression of the promise, by which it is understood that the maker of it sets himself consciously in the Divine presence, and calls upon God to witness that promise. We have instances of all these three kinds in the Old Testament. The expression So do God to me and more also, so often accompanying an intimation of purpose, constitutes a vow of the first kind. Jacobs vow in Bethel is an example of the second kind. And of the third, we have a noble instance at the end of the Book of Joshua, where at a solemn concourse of the tribes at Shechem, the people expressly took Jehovah for their God, and devoted themselves to Him. It is manifest, however, that this is a matter in which Old Testament practice is no rule for Christians. Gods people of old were kept shut up under a system of special ordinances, whose obligation has now ceased, Now, of the three kinds of vows which have been mentioned, the two former must by their very terms be generally excluded from a Christian mans practice. We have left, then, for our consideration our third class, consisting of promises made with more than ordinary solemnity, accompanied by an expressed or implied appeal to God. Of these vows, as a class, we cannot but admit the legitimacy. They are by implication recognized in the New Testament, in those passages where St. Paul reminds Timothy of the good confession which he had made before many witnesses; as also in the very fact of baptism following upon a profession of faith, in which we have the virtual promise necessarily involved, and the solemnity clearly combined with it. But here everything depends upon the nature of the promise made. And it is this part of our inquiry which carries with it for us the things which are lawful. But such are not vows of celibacy, nor of total abstinence from alcoholic drinks, nor the vows of the monastic orders. Our ordination vows are net such, because they bind us not so much to the office as in the office. We are not by them tied down to any rule of life other than the requirements of our duty as Christian ministers primarily necessitate. And thus it seems to me that, while speaking on a particular case, we have in reality met with that description of a lawful Christian vow, of which we were in search. And the description will be this: Such vow must not bind a man to a course of conduct first marked out by its terms, and devised for it, but must constitute an additional obligation to a course of conduct already, for other reasons, incumbent upon him. The vow must be made for the duty, not the duty for the vow. We have, I think, now prepared the way to speak of the great lifelong promise and vow which the Church requires of her members. The points contained in it are every one of them plain Christian duties for every man. They remain the same, be the vow taken or not. They are no artificial narrowing of the limits of blameless and godly life–to which we have no right to bind any man; but describe it in its fullest extension. Beyond their limits, there is no allowable latitude; short of their prescription, no safe walking before God. The whole operation, then, of our vow is on the subject, not on the object of it. The object, a godly life, remaining one and the same for all, we strive to ensure the accomplishment of this object by intensifying the apprehension of it in the minds of the subjects on whom we have to work. Thy vows are upon me, O God. How blessed a thing, could we be anchored safe by this assurance, while so many are making shipwreck of their faith! I am not my own, but devoted to Thee and Thy work; all I am and have, to be used not for myself, but for Thee. How would such a persuasion simplify for us the difficulties of life; cut off the occasion of half our falls into worldliness and sin; brighten the light of our examples, and win souls for Christ! (Dean Alford.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Thy vows are upon me] I have promised in the most solemn manner to be thy servant; to give my whole life to thee; and to offer for my preservation sacrifices of praise and thanksgiving.
Reader, what hast thou vowed to God? To renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful desires of the flesh; to keep God’s holy word and commandment, and to walk before him all the days of thy life. These things hast thou vowed; and these vows are upon thee. Wilt thou pay them?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As I have prayed to thee, and am assured that thou wilt deliver me; so in confidence thereof I have made vows to express my gratitude to thee, and I acknowledge myself obliged and do resolve to perform them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. I will render praiseswillpay what I have vowed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy vows [are] upon me, O God,…. Which he had made to him in the time of his distress and trouble, and which he looked upon himself under obligation to perform; they were debts upon him he ought to pay off; they were with him; they were fresh in his mind and memory; he had not forgot them, which is often the case when trouble is over; and he found his heart inclined to make them good;
I will render praises unto thee; which explains what he meant by his vows; namely, sacrifices of praise and thanksgiving to the Lord: when he was in distress, he had vowed and promised, that, if the Lord would deliver him, he would praise his name, and give him all the glory; and now he resolves to fulfil what he had promised.
Fuente: John Gill’s Exposition of the Entire Bible
In prospect of his deliverance the poet promises beforehand to fulfil the duty of thankfulness. , incumbent upon me, as in Pro 7:14; 2Sa 18:11. , with an objective subject, are the vows made to God; and are distinguished from them, as e.g., in 2Ch 29:31. He will suffer neither the pledged nor the to be wanting; for – so will he be then able to sing and to declare – Thou hast rescued, etc. The perfect after denotes that which is then past, as in Psa 59:17, cf. the dependent passage Psa 116:8. There the expression is instead of (here and in Elihu’s speech, Job 33:30). Light of life (Joh 8:12) or of the living (lxx ) is not exclusively the sun-light of this present life. Life is the opposite of death in the deepest and most comprehensive sense; light of life is therefore the opposite of the night of Hades, of this seclusion from God and from His revelation in human history.
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. Thy vows are upon me, O God! I hinted, from the outset, that it is probable this psalm was written by David after he had escaped the dangers which he describes; and this may account for the thanksgiving here appended to it. At the same time, we have evidence that he was ever ready to engage in this exercise even when presently suffering under his afflictions. He declares that the vows of God were upon him; by which he means, that he was bound to pay them, as, among the Romans, a person who had obtained what he sought, under engagement of a vow, was said to be voti damnatus — condemned of his vow If we have promised thanks, and our prayers have been heard, an obligation is contracted. He calls them the vows of God — thy vows; for the money in my hand may be said to be my creditor’s, being, as I am, in his debt. He views his deliverance as having come from God; and the condition having been performed, he acknowledges himself to be burdened with the vows which he had contracted. We learn from the second part of the verse what was the nature of the vows to which he adverts, and, by attending to this, may preserve ourselves from the mistake of imagining that he sanctions any such vows as those which are practiced among Papists. He says that he would render praises, or sacrifices of praise; for the word is applied to sacrifices, which were the outward symbols of thanksgiving. David knew well that God attached no value to sacrifices considered in themselves, or irrespectively of the design and spirit of the person offering them; but we may believe that he would not neglect the sacred ceremonies of the Law which was imposed upon the Church at that time; and that he speaks of some solemn expression of gratitude, such as was customary among the Jews upon the reception of a signal Divine favor.
Fuente: Calvin’s Complete Commentary
(12) Thy vowsi.e., vows made to Thee, but the form is most unusual. For the thought comp. Psa. 22:25; Psa. 50:14.
I will renderi.e., in fulfilment of the vows.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Thy vows are upon me He reaffirms all his previous vows. They are as sacredly binding here in Gath as in his own land in exile as in the congregation of the saints. This reminding God that he still held to his vows, leaves the fulfilment of the promises wholly depending upon the divine veracity.
I will render praises The form of speech offer thanksgiving is sacrificial, meaning praise or thanksgiving as a sacrifice, or, as in Hos 14:2, “the calves of our lips.” See Heb 13:15. As the promise of “thank offering” immediately follows the mention of his vows, it is probably the votive offering which he promises, which was due after the condition of the vow had been met, and the blessing prayed for granted. This David waits for in faith.
Fuente: Whedon’s Commentary on the Old and New Testaments
An Expression Of His Gratitude To God For His Deliverance ( Psa 56:12-13 ).
Having prayed through to total confidence in God David now gives thanks for the certainty of his deliverance. God has delivered him in the past and he is confident that God will go on delivering him.
Psa 56:12-13
Your vows are on me, O God,
I will render thank-offerings to you,
For you have delivered my life from death.
(Have you) not (delivered) my feet from falling?
That I may walk before God in the light of life (or ‘of the living’).’
With these words David expresses his gratitude to God. He acknowledges the vows that he has made to God (your vows = vows made to you), and assures Him that he will render the appropriate thank-offerings. And this in the light of the fact that God has delivered him from death, and has prevented his feet from falling, with the consequence that he can still walk before God enjoying the light of life.
The words could have been written while he was still waiting to see whether he was to be called to account before the Philistines, the deliverance he refers to being deliverance from Saul. Or they could have been written after his final deliverance from Achish. Either way he rejoices in his deliverance which means that he can still walk before God ‘in the light of life’. ‘Life’ was often seem in terms of a lamp that was still burning, and David was aware that his lamp was still burning brightly.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 56:12. Thy vows are upon me, O God That is, “I am under the obligation of vows to God; and therefore will return my acknowledgments to thee.” See Psa 34:1 and Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 595
VOWS TO BE PERFORMED
Psa 56:12. Thy vows are upon me, O God; I will render praises unto thee.
VOWS were encouraged under the Mosaic Law [Note: Num 6:2; Num 6:5; Num 6:21.]; and many particular rules were given in relation to them [Note: Num 30:2-15.]. Nor are they altogether discouraged under the Christian dispensation. On the contrary, they are spoken of by the prophets as no less adapted to our state, than they were to the state of the Jews under the Mosaic economy [Note: Isa 19:21 and Nah 1:15.]. Where they relate to any particular act which is not otherwise required of us, I confess I think them not very advisable. They are for the most part calculated rather to ensnare than to edify the soul [Note: Pro 20:25.]. But, where they are only a more solemn way of binding ourselves to the performance of acknowledged duties, they are as useful to ourselves, and as pleasing to God, as ever.
The particular ordinance which has recently been administered amongst us will lead me to shew you,
I.
What vows are upon you
There are vows of a more particular nature, which may have been secretly made by different individuals; which are more fit for our own personal consideration before God than for any notice on a public occasion like this; and the rather because the points that would be interesting to one or two might excite no interest in the minds of the generality amongst us. But there are vows common to us all; for instance, those made by us,
1.
At our baptism
[When presented at the sacred font, we were, as the Scripture expresses it, baptized into Christ [Note: Gal 3:27.]. As the Israelites, in their passage through the sea, were baptized unto Moses, whilst, with a wall of water on their right hand and on their left, they were sprinkled with the surge, and consecrated, as it were, unto the Lord, to embrace the revelation which was then made known to them, and to obey the laws which were then delivered them [Note: 1Co 10:1-2.]; so we, in our baptism, profess to regard the Lord Jesus Christ as our mighty deliverer, and to obey him as our only Lord. As it was not uncommon in the Apostolic age to baptize also by immersion, St. Paul represents it as being buried with Christ in baptism into his death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life [Note: Rom 6:3-4.]. In both these views, we see clearly what our vows have been; to believe in Christ, to follow Christ, dying unto sin as he died for it, and rising to a new and heavenly life, as he on the third day after his crucifixion rose to a life of blessedness and glory at the right hand of God. This was renewed,]
2.
At our confirmation
[As at twelve years of age the Jewish children were presented at the temple, that they might come more fully under the yoke of their Law; so amongst us, at a somewhat later age, are young people called upon to present themselves unto the Lord, and to take upon themselves those engagements which were made for them at their baptism by their sponsors. You well know what the things are which were then promised in your name: first, that you should renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; next, that you should believe all the articles of the Christian faith; and, lastly, that you should keep Gods holy will and commandments, and walk in the same all the days of your life. Now, in reference to these very engagements, it was distinctly asked of you by the Bishop, Do ye here, in the presence of God and of this congregation, renew the solemn promise and vow that was made in your name at your baptism, ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe and to do all those things which your godfathers and godmothers then undertook for you? And then every one of you audibly and distinctly answered, I do. Remember, then, that all these vows are upon you. They are not to be regarded as empty words, which might, at the close of the ceremony, be forgotten. No, indeed; by them your souls are bound: and every one who does not labour to carry them into effect, contracts the heaviest guilt; his whole life being one continued act of lying unto God.]
3.
At the table of the Lord
[Those of us who have attained to fuller age have, for the most part, been frequent communicants at the Lords supper; as it is to be hoped that many of you, my young friends, will ere long be: for I must say to you, that your confirmation is intended to be a preparation for that holy ordinance; and is of no real utility to you, if it be not followed up by a total surrender of yourselves to God at the table of your Lord. Now, at the Lords table we give up ourselves wholly to the Lord. The word sacrament, by which that ordinance is often designated, refers to the oath which the Roman soldiers took to be faithful to their General: such an oath we all take, as it were, when we eat the body, and drink the blood, of our Lord and Saviour at his table. We engage to be good soldiers of Jesus Christ, and never to forsake his standard, but to be faithful unto him even unto death. The difference between our engagements at the three different periods is this: at our baptism the promises were made for us by our sponsors; at our confirmation we took upon ourselves all that had been engaged in our behalf; and at the Lords table we carry it all, as it were, into effect; and, by an open recognition of the Lord Jesus Christ as our Saviour and our Lord, we declare before all, that we are determined, through grace, to live and die in his sacred cause; having no hope but in his atoning blood; no strength but in his grace; no rule but his revealed will; no end of life but the glory of his name.]
Such being the vows of God that are upon us, let us consider,
II.
The obligations thereby entailed upon us
These vows are to be performed: for it were better never to vow at all, than to vow and not pay [Note: Ecc 5:4-5.].
The least that we can do is, to render praises to the Lord: and this we should do,
1.
In a way of devout acknowledgment
[This was the way in which David performed his vows: I will go into thy house with burnt-offerings: I will pay thee my vows, which my lips hare uttered and my mouth hath spoken when I was in trouble. I will offer unto thee burnt-sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats [Note: Psa 66:13-15.]. This was fitted to the dispensation under which he lived: but under the Christian dispensation nothing of this kind is required: the sacrifice of a grateful heart is that which alone will prove acceptable to our God. For so it is said; Will I eat the flesh or bulls, or drink the blood of goats? Offer unto God thanksgiving, and pay thy vows unto the Most High [Note: Psa 50:13-14.]. And say, whether there be not abundant ground for praise and thanksgiving? That you were ever dedicated to the Lord in baptism, have you not reason to be thankful for that? Think of the heathen world, who in their infancy are devoted only to some base idol, which, so far from being able to confer a benefit on them, is not capable of even protecting itself from being broken to pieces and cast into the fire: how much better is it to be consecrated to the Lord Jesus Christ, who is able to save to the uttermost all that come unto God by him! Again, to have taken upon yourselves now all your baptismal vows, in order to the being confirmed and strengthened by Almighty God for the performance of them; what is this but to have set off already in your Christian course, and to be proceeding, as it were, in the high road to heaven? As for those who have been fed from time to time with the body and blood of Christ, and have been thereby established, strengthened, settled in the ways of God, methinks the very stones would cry out against them, if they did not sing and shout aloud for joy. To all of you, then, I recommend the adoption of Davids purpose, and of Davids words: What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows now in the presence of all his people. I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord. I will pay my vows now in the presence of all his people, in the courts of the Lords house, in the midst of thee, O Jerusalem. Praise ye the Lord [Note: Psa 116:12-14; Psa 116:17-19.]!]
2.
In away of total surrender of yourselves to God
[This, beyond a doubt, is the true object of all our vows; and without this no transient purposes or emotions will be or any value. And this is what St. Paul most earnestly recommends: I beseech you, Brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service [Note: Rom 12:1.]. In presenting voluntary oblations to the Lord, there were some peculiar encouragements afforded, to which I will call your more especial attention. First, of the offerings so presented, the offerers themselves partook: so that Almighty God, who was represented by the altar that consumed the memorial; and the priests, to whose support a good measure of the offering was assigned; and the offerer himself; all, if I may so speak, feasted together. Next, the vow or voluntary offering might be presented with leavened bread: yes, notwithstanding leaven was prohibited, most strictly prohibited, in all other offerings, it might be presented in this, because God would shew his special approbation of this, and his willingness to condescend to the infirmities of those who desired to honour him, though they could not honour him to the extent they desired. And, lastly, whereas in an offering of thanksgiving the offerer could only partake on the day that he presented his offering, in that which he presented as a vow, he might partake the second day, as well as the first; that so he might have a full, a rich, an abiding enjoyment of the sacrifice, which, of his own free will, and without any necessity imposed upon him, he had vowed unto the Lord [Note: See Lev 7:11-16. Mark the distinction between ver. 12 and ver. 16.]. And now, after this, shall I need to multiply words in order to induce you, Brethren, to surrender up yourselves unto the Lord? No: I need only shew you in what way God has prescribed it to be clone under the very dispensation under which we live: In those days, and at that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten [Note: Jer 50:4-5.]. Do this, my Beloved, and it will be the best possible completion of your vows. Go to God, as not your own, but His: go to him as bought with a price, even with the precious blood of his only dear Son; and from this moment live wholly unto him, that ye may glorify him in your body, and in your spirit, which are his [Note: 1Co 6:19-20.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Blessed thought! all the redeemed of God have the vows of God upon them. They are, as the Israelite’s house was appointed to be, with the label upon the gate, that every traveler going by might read the inscription, and say, Here dwelleth one of God’s people: Deu 6:9 . And as sure as Christ dwelleth in our hearts by faith, and is formed in our hearts by grace the hope of glory, so equally sure shall we live before him now in praise, and hereafter dwell with him forever in glory. Eph 3:17 ; Col 3:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 56:12 Thy vows [are] upon me, O God: I will render praises unto thee.
Ver. 12. Thy vows are upon me, O God ] Sunt tua post, quam vovi (Arab.). I am a votary ever since I was at Gath, there and then I vowed, that if the Lord would vouchsafe to bring me out of that brake I would do as became a thankful man every way. And now I am Damnatus votorum, as the Latin expression is; vow I must, and pay to the Lord my God; Ecce ego Domine, Lord, I am ready, do thou but set me up an altar, and I will offer a sacrifice; restore me to thy sanctuary, and I will do it exactly, in the ceremonies and formalities thereof; meanwhile, mine heart and lips shall not be wanting to give thee praise in spirit and truth, I will render praises unto thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Psa 56:12-13
Psa 56:12-13
CONCLUSION
“Thy vows are upon me, O God:
I will render thanksgivings unto thee.
For thou hast delivered my soul from death:
Hast thou not delivered my feet from falling
That I may walk before God
In the light of the living?”
David here speaks of his deliverance as if it has already been accomplished; but it is not clear whether or not he merely considers it certain to be accomplished, or if it has really taken place. Some suppose that he had indeed already been delivered; but McCaw thought that he “foresaw it as a certainty. Yates took the position that it might have been either. “Since victory has already come or is envisioned as assured, the psalmist recalls his obligation of praise and thanksgiving.
E.M. Zerr:
Psa 56:12. Thy vows means the vows or pledges David had made to God. Are upon me means he was not intending to disregard them.
Psa 56:13. This verse is a recognition of past deliverance from serious evil. On that basis David believed God would again preserve him so that he could continue to serve him among those in the land of the living. In spite of the threatenings from mankind, David was willing and eager to portray his devotion to God in sight of the foes.
Fuente: Old and New Testaments Restoration Commentary
Thy: Psa 66:13, Psa 66:14, Psa 76:11, Psa 116:14-19, Psa 119:106, Gen 28:20-22, Gen 35:1-3, Num 30:2-16, 1Sa 1:11, 1Sa 1:24-28, Ecc 5:4-6
I will: Psa 9:1-3, Psa 21:13, Psa 59:16, Psa 59:17, Isa 12:1
Reciprocal: Lev 22:18 – vows Num 21:2 – vowed Num 30:6 – she vowed Deu 23:21 – General 2Sa 15:8 – thy servant Job 22:27 – pay thy Psa 22:25 – I will Psa 50:14 – pay Psa 61:5 – hast heard Psa 65:1 – unto Psa 132:2 – he sware Heb 13:6 – I will
Fuente: The Treasury of Scripture Knowledge
Psa 56:12-13. Thy vows are upon me As I have prayed to thee, and am assured that thou wilt deliver me, so, in confidence thereof, I have made vows to express my gratitude to thee, and I acknowledge myself obliged thereby, and do resolve to perform them. For thou hast delivered my soul from death Which my enemies designed to bring upon me, and of which I was in extreme danger. Wilt thou not deliver my feet from falling? I am confident that thou wilt, because of thy promises, and my former experience; that I may walk before God That I may please, serve, and glorify thee, which is the great end for which I desire life; in the light of the living In this life here, which is opposed to the death last mentioned; and in heaven hereafter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
56:12 {h} Thy vows [are] upon me, O God: I will render praises unto thee.
(h) Having received that which I required, I am bound to pay my vows of thanksgiving as I promised.
Fuente: Geneva Bible Notes
As in other psalms, David spoke of his future deliverance confidently, as though God had already given it to him. The vows to which he referred were those David had made to God. He had promised to praise Him with thank offerings after God delivered him from his enemies.
The believer who is doing God’s will can confidently appeal for His aid when evil people oppose him. Remembering that our Helper is the Lord of all and that our opponents are only mere mortals will strengthen our faith.