Exegetical and Hermeneutical Commentary of Psalms 116:19
In the courts of the LORD’s house, in the midst of thee, O Jerusalem. Praise ye the LORD.
19. Praise ye the Lord ] Hallelujah, probably, with LXX, to be transferred to the beginning of Psalms 117.
Fuente: The Cambridge Bible for Schools and Colleges
In the courts of the Lords house – See the notes at Psa 65:4. Compare Psa 84:2; Psa 92:13; Psa 96:8; Psa 100:4; Psa 135:2.
In the midst of thee, O Jerusalem – Where the tabernacle, and afterward the temple, was reared.
Praise ye the Lord – Hallelujah. A call on others to join in the praise of God. The psalmist felt his own heart drawn to the service of praise by all the mercies of God; he desired, as an expression of his own feelings, that others should unite with him in that sacred exercise. When our own hearts are filled with gratitude, we wish that all others may partake of the same feeling.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. In the midst of thee, O Jerusalem.] He speaks as if present in the city, offering his vowed sacrifices in the temple to the Lord.
Most of this Psalm has been applied to our Lord and his Church; and in this way it has been considered as prophetic; and, taken thus, it is innocently accommodated, and is very edifying. This is the interpretation given of the whole by the old Psalter.
ANALYSIS OF THE HUNDRED AND SIXTEENTH PSALM
This Psalm is gratulatory; for it shows how great straits the psalmist was brought into, from which God delivered him.
This Psalm has three parts: –
I. The psalmist makes profession of his love, and shows the reasons of it: God’s goodness in hearing and delivering him from his low and sad condition, Ps 116:1-9.
II. He professes his duty and faith, Ps 116:9-11.
III. He promises to be thankful, and in what manner, Ps 116:12-19.
I. He begins with the expression of his content and love: “I love the Lord.” And he gives these reasons: –
1. “Because he hath heard,” c. This is reason enough why I should love him.
2. “Because he hath inclined,” c. An evidence that he was heard. Upon which experience that he was heard he adds: “Therefore will I call,” &c.
Another reason which moved him to love God was, that he heard him in the extremity of his deep distress for, –
1. “The sorrows of death,” c. Death is the king of fear.
2. “The pains of hell,” &c. He feared the anger of God for his sins.
3. “I found trouble and sorrow.” The psalmist was sensible of his condition: though others might suppose him compassed with prosperity, yet he knew himself distressed.
But he prayed to the Lord.
1. “Then.” In these troubles and pangs.
2. “I called upon,” &c. Invocation to God was his sole refuge.
3. “O Lord, I beseech thee,” &c. He sets down the very words of his prayer.
And then, that he might show that he prayed to God in faith and hope, he points out the attributes of God for the encouragement of others.
1. “God is gracious.” It is he who inspires prayer and repentance, remits sin, and pardons those who fly in faith to him for mercy.
2. “And righteous and just.” He will perform what he has promised.
3. “Yea, our God is merciful.” He mingles mercy with his justice he corrects with a father’s hand, and loves to forgive rather than to punish. Of which David gives an instance in himself: “I was brought low, and he helped me.” And all others may find the same who come in the way that I did to him for pardon.
Another reason he gives for loving God was, the tranquillity of soul he found after this storm was over: “Therefore, return unto thy rest, O my soul.” Hitherto thou hast been tossed up and down on the waves of sorrow, finding no port or haven: now faith has opened to thee a harbour where thou mayest be safe: “For the Lord hath dealt,” c.: but of his infinite mercy he has given thee joy for sadness.
He attributes to him the whole of his work.
1. “Thou hast delivered,” &c. Turned my heaviness into joy, by removing all fear of death.
2. “Thou hast delivered my eyes,” &c. Made me joyful.
3. “Thou hast delivered my feet,” &c. When my infirmity is great, the devil takes advantage of me that I might fall but now thou hast settled my feet – made me able to resist him. And this God does for all who call upon him, and trust in him.
II. The psalmist, having expressed his sorrows and God’s goodness, now professes his dutiful attachment, 1. By his obedience 2. By a faithful confession of his errors, and future confidence.
1. “I will walk before the Lord,” c. Be careful to please God, by walking, not after the flesh, but after the Spirit.
He professes his faith, on which he will evermore rely.
1. “I believed, and therefore,” c. Which confidence came from faith.
2. “I was greatly afflicted,” &c. but I became docile and humble to the Spirit of God. When David was tossed between hope and despair, he found those sorrows were not easily quieted for “I said in my haste,” c.
Which clause is differently understood by commentators.
1. Some suppose it to be an amplification of his former grief. I was so amazed, and overwhelmed with sorrow, that if any one reminded me of God’s promises, “I said in my haste, All men are liars.” I will not believe God he hath no care for me.
2. Others again refer this clause to the preceding: They talk of happiness and felicity, but none is to be found in the land of the living.
3. Some again refer it to Absalom, who deceived David by his vow at Hebron; or to Ahithophel, who revolted from him.
4. Again, others suppose that he taxed even Samuel himself that he spoke not by God’s Spirit, when he anointed him king over Israel; because, during Saul’s persecution, there appeared so little hope of it. But the first sense is the most cogent.
III. Henceforth, to the end of the Psalm, David declares his gratitude: “What shall I render to the Lord,” c. As if he had said, I acknowledge the benefits God has bestowed upon me but in what way can I best evince my gratitude?
1. “I will take the cup of salvation.” Here interpreters vary as to what is to be understood by the cup of salvation. 1. Some refer it to the ucharistical sacrifices of the old law, in which, when a man offered a sacrifice to God for some deliverance, he made a feast to the people, as did David, 1Ch 1, 1Ch 2, 1Ch 3. 2. The fathers understood it of the cup of patience and affliction, which is often in Scripture called a cup, Mt 20:22. 3. But here it seems to signify plenty, abundance, c. See the note.
2. “I will pay my vows,” c. It was usual in God’s service to make vows, or to confess his name in an open assembly. God cares for all his people, however circumstanced for precious in the sight of the Lord is the death of his saints. The servants of God trouble themselves in vain when they distrust him for in life he is with them, and in death he will not forsake them.
The psalmist does not become proud upon God’s favours; but in all humility, though a king, he exclaims, –
1. “O Lord, truly I am thy servant,” &c.
2. And yet no slave, but a willing servant: “Thou hast loosed my bonds,” – taken from my neck the bonds of fear: thou hast made me thy servant through love.
3. And therefore will I do what thy servants ought to do.
Showing his earnestness he repeats again, “I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people, in the courts of the Lord’s house, in the midst of thee, O Jerusalem. Praise ye the Lord.” Within the Church, and at all times, he would praise and do him worship. What is not done according to God’s word and Spirit is of little service. He who neglects public worship is not very likely to keep up private devotion, either in his family or in his closet. “I will pay my vows in the midst of thee, O Jerusalem.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the courts of the Lord’s house,…. This is added by way of explanation of Ps 116:18, what he meant by “the presence of all his people”; the assembly of the saints met together in the house of the Lord, at the door of the tabernacle, in the courts of it, where the people got together to worship God;
in the midst of thee, O Jerusalem; the Lord’s house or tabernacle; for as yet the temple was not built, and the courts of it were in the midst of the city of Jerusalem. And this shows, as some interpreters have observed, that this psalm must have been written after David came to the kingdom, and had got this city into his hands, whither he brought the ark of the Lord. The whole signifies that he would praise the Lord publicly, as well as privately; and he concludes the psalm thus,
Praise ye the Lord; calling upon the Lord’s people, in his house and courts, to join with him in this work of praise.
Fuente: John Gill’s Exposition of the Entire Bible
19. Courts of the Lord’s house This does not necessarily prove the temple to be now standing, but the place of worship. In Ezr 2:68; Ezr 3:8, the place where the temple formerly stood, though now covered with ruins, is called the “house of God.” So Bethel, ( house of God,) when thus named, was only a “place” in the open field. Gen 28:11; Gen 28:19.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
My soul! canst thou say, I love the Lord? Yes! if thou hast seen his loveliness, his beauty, his love to thee, and regard for thee, and that thou hast an interest in him. Pause over the interesting thought! Hast thou seen God in Christ, hearing thy prayers, granting thy request, and giving thee strength and confidence in his salvation? Hast thou seen his suitableness as a Savior, so as not only to discover transcendent excellencies in Jesus, but all those excellencies and perfections as engaged for thee, and in thy salvation? And say, my soul, hast thou seen Christ so as for him to become thy rest? And hast thou returned to him from all the distractions and disquietudes of this waste and howling wilderness? If these are thine experiences, and thou art convinced that the Lord Jesus hath delivered thee from death, thine eyes from tears, and thy feet front falling; then wilt thou indeed receive the cup of salvation, and call upon the name of the Lord.
Precious Jesus! thou almighty Author and Finisher of all our happiness! be thou to me all I need, all I wish, all I want! Thou art indeed the rest, the only rest, for weary sin-sick souls. Thy blood is the only fountain to cleanse. Thy righteousness the only robe to clothe. Thy person the only source of happiness, for grace here, and glory to all eternity. Return then, return unto thy rest, O my soul; for the Lord hath dealt bountifully, with thee!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 116:19 In the courts of the LORD’S house, in the midst of thee, O Jerusalem. Praise ye the LORD.
Ver. 19. In the courts of the Lord’s house] In coetu sacro; in the great congregation, Psa 22:25 ; Psa 35:18 , where there is a more powerful, lively, and effectual working of the Spirit, Psa 89:7 Heb 4:1 1Co 14:24 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Praise ye THE LORD = Hallelu-Jah. See App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 96:8, Psa 100:4, Psa 118:19, Psa 118:20, Psa 122:3, Psa 122:4, Psa 135:2, 2Ch 6:6
Reciprocal: Exo 27:9 – the court Psa 9:14 – in the gates Psa 26:7 – That Psa 150:1 – in his sanctuary Jer 51:10 – let us