Exegetical and Hermeneutical Commentary of Psalms 13:5
But I have trusted in thy mercy; my heart shall rejoice in thy salvation.
5. More exactly:
But as for me, in thy lovingkindness do I trust. Cp. Psa 5:7.
My heart shall rejoice I will sing ] Better: let my heart rejoice let me sing. Faith has triumphed. He can look forward with confidence. But humility transforms his resolution to give thanks into a prayer.
Because he hath dealt bountifully with me ] He looks back from the stand-point of deliverance granted. P.B. V. follows the LXX in adding from Psa 7:17, Yea, I will praise the Name of the Lord most Highest.
Fuente: The Cambridge Bible for Schools and Colleges
5, 6. The joy of deliverance.
Fuente: The Cambridge Bible for Schools and Colleges
But I have trusted in thy mercy – In thy favor; thy friendship; thy promises. His original confidence had been in God only, and not in himself. That confidence he still maintained; and now, as the result of that, he begins to exult in the confidence that he would be safe. The idea is, I have trusted in the mercy of God; I still trust, and I will trust forever.
My heart shall rejoice in thy salvation – The word salvation here does not refer to salvation in the future world, but to deliverance from his present troubles, or to Gods interposition in putting him into a condition of safety. The idea is, that he had entire confidence that God would interpose, and that there would yet be cause to rejoice in that salvation as actually accomplished. He now calls on his heart to rejoice in the assurance that it would be his. So with us. There will not only be rejoicing in salvation when actually accomplished, but there may, and should be, in the firm conviction that it will be ours.
Fuente: Albert Barnes’ Notes on the Bible
Psa 13:5
But I have trusted in Thy mercy.
On the mercy of God
I. What is meant by the mercy of God? Mercy differs from goodness in that it supposes guilt. Without the fall of man there could have been no occasion for his redemption; and without the plan of redemption it does not appear that we could have formed any opinion of the Divine mercy.
II. How does it remedy mans misery? The two evils to which man is exposed are sin and death. Yet they differ only as cause and effect. Sin is the distemper, and death the issue of it. Against sin God hath provided by giving us the light of Scripture; against death by the new principle of life infused into the Christian from the time of his baptismal regeneration.
III. What is it to trust in this mercy? We cannot do so till we know what we have to fear. But men are insensible of this, because self-satisfied and resting in a mistaken confidence. To trust in God is to renounce all self-confidence, and to rely on the mercy of God. Do not mistake presumption for trust. They who do, think that Gods mercy is only to deliver from punishment. It is to deliver from sin.
IV. The joy and comfort following. My heart shall rejoice in Thy salvation. (A. Jones, M. A.)
Mercy and joy
The minister of the Gospel is to proclaim free grace everywhere. But the heart must be awakened ere it can receive the truth of Gods grace.
I. The experimental statement of David. I have trusted in Thy mercy. He was a sinner, but here was all his hope. This the test of true discipleship, whether we have come to trust as David did, and to hope in the mercy of God through Jesus Christ. And he knew this experimentally. Dry doctrines will not suffice alone. They would starve a soul. There must be experience. David here tells out his sorrow. He mourns Gods delays. But he trusts in God.
II. His experience. My heart shall rejoice in Thy salvation. He had trusted, and he anticipates rejoicing. Here was the shelter, the anchor of his soul. The Church and the Christian can never be ship wrecked, for the anchor holds. He speaks of a heart joy. No one can know anything about heart rejoicing but those who have been heartachers. Blessed are they that mourn, for they shall be comforted. How blessed it is to experience the stillness and the quietness of the peace of God. Compared with this, what is the world worth? (J. J. West, M. A.)
My heart shall rejoice in Thy salvation.
A renovation of heart essential to a state of salvation
1. Without the renovation of the heart there can be no distinct knowledge of the Gospel. The natural mind cannot receive the things of God; they are spiritually discerned. The mind must be renewed, that the man may become spiritual.
2. Nor can there be a new nature. This is essential to the enjoyment of salvation. For how can we enjoy that which is opposed to our feelings, desires, habits? We have no enjoyment in the society of those who are the objects of our aversion. The enmity of the mind must be slain by the constraining power of the love of Christ; but this involves renovation.
3. Unless the heart is renewed by the Spirit of God there is no possibility of accounting for the discovery and preparation of a plan of redemption at all. Was it worthy of the Divinity to do all that He has done in redemption for the sake of saving those He never intended to change and purify?
4. This renovation of heart is essential to the enjoyment of heaven. Take an individual from the lowest ranks of society, and place him in the midst of the high born, the educated, the refined; where will be his enjoyment? The unrenewed man, set in the midst of those who have their conversation in heaven, has no relish for the company, and gladly turns from it. The reason for finding no interest in heaven is–unrenewedness of heart. (J. Burnet.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. But I have trusted in thy mercy] Thou wilt not suffer me to fall; or if I have fallen, wilt thou not, for his sake who died for sinners, once more lift up the light of thy countenance upon me? Wilt thou not cover my sin?
My heart shall rejoice in thy salvation.] There is no true joy but of the heart; and the heart cannot rejoice till all guilt is taken away from the conscience.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Neither their threats and brags, nor my own dangers, shall shake my confidence in thy mercy promised to me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. Trust is followed byrejoicing in the deliverance which God effects, and, instead of hisenemy, he can lift the song of triumph.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But I have trusted in thy mercy,…. The faith, hope, and comfort of the psalmist grew and increased by prayer; from complaining he goes to praying, from praying to believing; he trusted not in himself, not in his own heart, nor in his own righteousness and merits, but in the mercy of God; and not in the bare absolute mercy of God, but in the grace and goodness of God, as the word x here used signifies, as it is displayed in the plenteous redemption which is by Christ; which is a sufficient ground of faith and hope; see Ps 130:7;
my heart shall rejoice in thy salvation; which God is the contriver, author, and giver of, and in which the glory of his perfections is so greatly displayed: and a true believer rejoices more on account that God is glorified by it than because of his own interest in it; and this joy is an inward one, it is joy in the heart, and is real and unfeigned, and is what continues, and will be felt and expressed both here and hereafter.
x “in bonitate tua”, Vatablus; “in benignitate tua”, Junius Tremellius, Piscator “in benignissima voluntate tua”, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. denotes faith as clinging fast to God, just as denotes it as confidence which hides itself in Him. The voluntative pre-supposes the sure realisation of the hope. The perfect in Psa 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. to do good to any one, as in Psa 116:7; Psa 119:17, cf. the radically cognate ( ) Psa 57:3. With the two iambics gamalalaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever – peace reigns in the depth of his heart.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Psalmist does not as yet feel how much he has profited by praying; but depending upon the hope of deliverance, which the faithful promise of God enabled him to entertain, he makes use of this hope as a shield to repel those temptations with the terror of which he might be greatly distressed. Although, therefore, he is severely afflicted, and a multiplicity of cares urge him to despair, he, notwithstanding, declares it to be his resolution to continue firm in his reliance upon the grace of God, and in the hope of salvation. With the very same confidence ought all the godly to be furnished and sustained, that they may duly persevere in prayer. Whence, also, we gather what I have formerly adverted to, that it is by faith we apprehend the grace of God, which is hidden from and unknown to the understanding of the flesh. As the verbs which the Psalmist uses are not put in the same tense, different meanings may be drawn from the different tenses; but David, I have no doubt, here wishes to testify that he continued firm in the hope of the deliverance promised to him, and would continue so even to the end, however heavy the burden of temptations which might press upon him. Accordingly, the word exult is put in the future tense, to denote the continued exercise of the affection spoken of, and that no affliction shall ever shake out of his heart the joy of faith. It is to be observed, that he places the goodness of God first in order, as being the cause of his deliverance, — I will sing unto the Lord I translate this into the future tense. David, it is true, had not yet obtained what he earnestly desired, but being fully convinced that God was already at hand to grant him deliverance, he pledges himself to give thanks to him for it. And surely it becomes us to engage in prayer in such a frame of mind as at the same time to be ready to sing the praises of God; a thing which is impossible, unless we are fully persuaded that our prayers will not be ineffectual. We may not be wholly free from sorrow, but it is nevertheless necessary that this cheerfulness of faith rise above it, and put into our mouth a song on account of the joy which is reserved for us in the future although not as yet experienced by us; (275) just as we see David here preparing himself to celebrate in songs the grace of God, before he perceives the issue of his troubles. The word גמל, gamal, (276) which others render to reward, signifies nothing else here than to bestow a benefit from pure grace, and this is its meaning in many other passages of Scripture. What kind of thanksgiving, I pray you to consider, would that be, to say that God rewarded and rendered to his servant due recompense? This is sufficient to refute the absurd and trifling sophism of those who wrest this passage to prove the merit of works. In short, the only thing which remains to be observed is, that David, in hastening with promptitude of soul to sing of God’s benefits before he had received them, places the deliverance, which was then apparently at a distance, immediately before his eyes.
(275) “ Qui ne nous est point encore presente.” — Fr.
(276) גמל Signifies “to return, to requite, to recompense, in whatever manner, whether evil for evil, good for evil, evil for good, or good for good.” — Parkhurst. Those who argue from this passage for the merit of good works, make the argument to rest on the notion of retribution attached to the word. But although it uniformly mean, to reward, no conclusive argument could here be drawn from this passage in support of that doctrine. What God bestows upon his people is sometimes called a reward in Scripture; not, however, because they can claim it as due to them by justice, but to express God’s approbation of obedience, and the connection between obedience and happiness. Besides, גמל, also means to deal kindly with, especially when applied to God, See Psa 119:17, and Psa 142:7. The word has this meaning in Arabic; and that it is to be thus understood in the passage before us is supported by the ancient versions. The Septuagint reads εὐεργετήσαντι; and the Vulgate, bona tribuit, hath bestowed upon me good. The Arabic and Ethiopic adopt the same reading.
Fuente: Calvin’s Complete Commentary
(5) But I.Emphatic, but as for me. The most complete peace has taken the place of the despair with which the psalm opens. The rhythm of the Hebrew seems to express the restfulness of the thought. It hath a dying fall. The LXX. and Vulg. (comp. the Prayer Book version) have an additional clause not found in any MS., Yea, I will praise the name of the Lord most high.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. But I have trusted The past tense indicates the habit of his life. Until now he has trusted, and he is suddenly strengthened in hope by the memory.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But I have trusted in your covenant love (lovingkindness within the covenant);
My heart will rejoice in your salvation.
I will sing to YHWH,
Because he has dealt bountifully with me.
But the psalmist finishes on a note of assurance. In the darkness he finds light. He reminds YHWH that he is trusting to His covenant love. That is what the covenant is all about, that YHWH will act on behalf of those who are faithful towards Him. So he anticipates deliverance, and that he will again sing to YHWH, because he expects Him to deal bountifully towards him, indeed know that He must do so for He has chosen him as His own. For he who believes in God must believe that He is, and that He is a rewarder of those who diligently seek Him (Heb 11:6). So in the end his despair vanishes in the renewed faith that his prayer has revived.
Fuente: Commentary Series on the Bible by Peter Pett
See how the note is changed. Yes! when a soul is thus enabled to act faith upon Jesus, and the divine promises in him, there will be soon cause to praise and sing aloud of God’s faithfulness and bounty. But do not fail, Reader, to observe with me what the joy of the soul here is. Not that his frames were altered; not that his heart was enlarged; not that more light was brought into his soul: these things he had, and these were all precious; but these were the effects and not the cause of his joy. No! read the verse again, and you will see that what his heart rejoiced in was God’s salvation, and God’s mercy. And what is this but Jesus, all-precious, all-satisfying, soul-comforting Jesus? I pray you, Reader, mark it down as a matter of great importance for every occasion of soul exercises, that it is Jesus, and not our frames or feelings, that is the cause of all real joy. When we put the effects for the cause, and magnify the fruit of faith instead of the glorious object of faith; we place our comfort where it is not. So that when our frames alter, as alter they soon will, where is our joy then? But if we place it in Jesus, and have it in Jesus; here we may always find it, in every rainy, dark, or gloomy day that follows.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 13:5 But I have trusted in thy mercy; my heart shall rejoice in thy salvation.
Ver. 5. But I have trusted in thy mercy ] Notwithstanding all the endeavours of earth and of hell to cast down this castle of my confidence, I will not quit it; but be still as a green olive tree in the house of God: I will trust in the mercy of God for ever and ever, Psa 52:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 13:5-6
5But I have trusted in Your lovingkindness;
My heart shall rejoice in Your salvation.
6I will sing to the Lord,
Because He has dealt bountifully with me.
Psa 13:5-6 This is the psalmist’s declaration of faith/trust/belief in YHWH.
1. I have trusted (BDB 105, KB 120, Qal perfect) in Your lovingkindness (see Special Topic: Lovingkindness ). Trust is a crucial aspect of a true believer (cf. Psa 25:5; Psa 42:5; Psa 65:5; Psa 78:22; Psa 86:2). See full note at Psa 4:5.
2. I will rejoice (BDB 162, KB 189, Qal jussive) in Your salvation (see Special Topic: Salvation (OT Term) ), which in context, refers to health restored.
3. I will sing (BDB 1010, KB 1479, Qal cohortative).
In Hebrew thought death was a descent into Sheol, where no one praises God (cf. Psa 6:5; Psa 30:9; Psa 88:10-12; Psa 115:17; Isa 38:18). See SPECIAL TOPIC: Where Are the Dead? See notes at Psa 6:5; Psa 9:13.
The psalmist bases his trust on YHWH’s character and actions (i.e., dealt bountifully with me, BDB 168, KB 197, Qal perfect).
Psa 13:6 has dealt bountifully with me This verb (BDB 168, KB 197, Qal perfect) is used several times in Psalms (cf. Psa 116:7; Psa 119:17; Psa 142:7). This perfect form denotes the psalmist’s certainty that YHWH will act on his behalf in the future and, therefore, states it as if it had already occurred.
with me Interestingly the LXX translates this as a title for Godthe Most High (cf. NJB). This same change may also occur at Psa 7:8.
The NJB does not have a vese 6. It follows the LXX versing. It also has an added line of poetry from the LXX. The NJB translates the last three lines as jussives (i.e., imperfects used in a jussive sense; characterized by Let. . .).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Psa 13:1-2 describes how faithful followers feel in a fallen world. Explain this in your own words.
2. Is death a sleep?
3. Define and explain lovingkindness.
4. How does the word salvation change meanings from the OT to the NT?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
trusted = confided. Hebrew. batah. App-69.
mercy = lovingkindness, or grace.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 13:5-6
Psa 13:5-6
THE THREE LINES OF REJOICING
“But I have trusted in thy lovingkindness;
My heart shall rejoice in thy salvation.
I will sing unto Jehovah, because he hath dealt bountifully with me.”
Here, “The storm has rolled away. What ever thoughts of fear, doubt and depression had lain him low, he is now back in the land of faith and confidence in the Lord. What a joyful change! Such is always the result of prayer; and in that light, one cannot help wondering why the children of the loving Father are sometimes negligent of the precious privilege of prayer.
E.M. Zerr:
Psa 13:5. David was not in utter despair. At times he would seem to give way to his grief, then suddenly he would recall his faith in God’s mercy. When he did that, he again rejoiced because he expected salvation from the Lord.
Psa 13:6. Having considered anew the bountiful assistance received from God he was influenced to praise him. And he used the form of expression so usual with him, that of singing the praises.
Fuente: Old and New Testaments Restoration Commentary
But: Psa 32:10, Psa 33:18, Psa 33:21, Psa 33:22, Psa 36:7, Psa 52:8, Psa 147:11, Isa 12:2, Jud 1:21
my heart: Psa 9:14, Psa 43:4, Psa 43:5, Psa 51:12, Psa 119:81, 1Sa 2:1, Hab 3:18, Luk 1:47, Luk 2:20
Reciprocal: 2Ki 18:5 – trusted Psa 7:1 – O Psa 20:5 – rejoice Psa 21:7 – For the Psa 28:7 – heart Psa 31:7 – I will Psa 35:9 – General Psa 51:8 – Make Psa 57:1 – soul Psa 71:5 – For thou Psa 86:2 – trusteth Zec 10:7 – their heart
Fuente: The Treasury of Scripture Knowledge
13:5 But I have trusted in thy {d} mercy; my heart shall rejoice in thy salvation.
(d) The mercy of God is the cause of our salvation.
Fuente: Geneva Bible Notes
3. Trust in eventual deliverance 13:5-6
In spite of God’s lack of response, David continued to trust in the Lord’s loyal love. He was confident that Yahweh would eventually deliver him and that he would rejoice in the Lord and sing praises to Him. The basis of this confidence was God’s bountiful goodness to him in the past. The goodness of God is a recurring theme in the psalms.
"The actual song of praise would burst forth once deliverance had been accomplished, but the knowledge that deliverance was coming created an anticipatory calm and sense of confidence." [Note: Craigie, p. 143.]
"The three pairs of verses climb up from the depths to a fine vantage-point of confidence and hope. If the path is prayer (3f.), the sustaining energy is the faith expressed in Psa 13:5. The prospect from the summit (5) is exhilarating, and the retrospect (6) overwhelming." [Note: Kidner, p. 77.]
When the heavens seem to be brass and we feel God has departed from us, we should continue to trust Him and wait for His salvation. We can find encouragement by remembering His past loyal love and goodness to us. [Note: See Swindoll, pp. 37-46; and Ronald B. Allen, And I Will Praise Him, pp. 150-65.]