Psalm 116:4














The psalm is the utterance of the glad gratitude of some devout Israelite on his deliverance from mortal sickness. But it is capable of many applications. In the temple service it was used as a psalm of thanksgiving for God's deliverance of Israel from their exile. Many have seen in it the setting forth of the sufferings of our Lord, and have applied the psalm generally to him. Others, again, take it, as do we, as describing, in vivid, impressive way, the experience of a soul that has known deep distress, but has been delivered therefrom by God's exceeding grace. Therefore note -

I. THE DISTRESS. It is told of:

1. As the sorrows of death and the pains of hell, or the grave. Some render it "the snares," others, "the cords," of death. But the meaning is much the same, however the word be rendered. It must he remembered that the psalm was written in the dim light of the Old Testament as to the believer's condition after death. And, compared with our own, that light was very dim. To the faithful servant of God now, who "dies in the Lord," there are no sorrows of death. Christ hath abolished death; and still less are there any pairs of hell. But the writer of this psalm did believe in them, as did all the saints of his day. And they meant for him, not burning flames or purgatorial fires, but exclusion from the presence of God (see Psalm 115:17, and parallels; Psalm 31:22, etc.). These were the sorrows they dreaded. In death they would no more see - so they feared - God's power and glory as they had seen them in the sanctuary (Psalm 63:2). The grave was to them the pit, the land of darkness and the shadow of death. These were the sorrows of death and the pains of hell, and they caused the deepest spiritual distress.

2. And there are the like of these still. When the soul feels itself shut out from God; when it has no hope; when nothing but the Divine condemnation seems possible to it; when it knows and feels itself to be utterly and hopelessly wrong; when it gazes wistfully upon the blessed promises of God, but is in abiding despair as to ever realizing them - is certain it never shall; and that for it there is nothing but the fearful looking for of God's indignation and of his fiery wrath. Souls not a few have passed, and are passing, through experience like that.

3. It is caused in various ways. Sometimes through deep conviction of sin when first the soul is awakened. And it is well for the after-life of the soul that there should be deep conviction wrought by the Holy Spirit, for then there is likely to be a permanent work done, and not a mere ephemeral and superficial one, such as is all too common. And oftentimes this experience is the result of back sliding from God (see Peter after his denial; Judas after his betrayal of the Lord). "Keep me, O Lord, as the apple of thine eye," let every Christian pray. At other times it is through a perverse habit of mistrust and doubt. The melancholy mass of miserable Christians are nearly all begotten of this wretched and God-dishonoring habit. And sometimes it is the result of disease in mind or body, or both. Then it is a pure affliction, and has to be accepted as such. But this is not often the case.

II. THE DELIVERANCE.

1. See how thorough it was. (Ver. 8.) "My soul from death." Sin is death, and until we are not free from that, whatever else we may be, we are not saved. "Mine eyes from tears." There has come peace and joy in God instead of anguish of soul. "My feet from falling." I not only begin the better life, but go and keep on in it. God's salvation means this for us.

2. How it was won. Through prayer (ver. 4). How direct, definite, and to the point, this prayer was! So is all real prayer.

3. And how evident. (See vers. 9, 13.) When we are saved, people will know it. Walking is a very visible act, as is the walking before the Lord. There is no invisible religion.

III. THE DIVINE TEACHING FOR US ALL IN ALL THIS.

1. If till now you have never been convicted of sin, be thankful for your soul-distress, remembering its gracious intent.

2. If you are in Christi pray that you may never come into the soul-agony that the backslider knows.

3. If from any cause such distress be on you, despair not, but turn to God in prayer, earnest and definite, and persevere in faith till the deliverance comes.

4. If you have been delivered, go and declare to others what God has done for your soul.

5. And let your life show your love to God. - S.C.

The sorrows of death compassed me.
I. First, here is THE WRETCHED CONDITION into which many a poor awakened soul has been brought.

1. Many a troubled conscience feels the sorrows of death; that is to say, he is the subject of griefs similar to those which beset sinners on their dying beds. They are all around him — these sorrows of the past, and the present, and the future.

2. Awakened sinners sometimes feel what they describe as the pains of hell: not that any living man does endure the pains of hell to the extent which they are suffered in hell, but still a dreadful foretaste of those pains may he experienced by an awakened conscience. What are these pains of hell? Remorse; a sense of condemnation; a terrible despair; a crushing sense of misery.

3. But the case was worse than this, for the poor soul felt no alleviation and knew of no escape. These things were by themselves, unsoftened, left in all their terror, the gall was unmixed, the vinegar undiluted. Notice the language. "The sorrows of death compassed me." It is a very strong word. When the hunters seek their prey they form a cordon around the poor animal that is to be destroyed. The poor panting creature looks to the right, but a man with a spear is there, he looks to the left and there are the dogs. Before and behind him are more spearmen, more hounds, more hunters; there is no way of escape. So does an awakened soul discern no rescue, no loophole by which it may be delivered. The text says, "The pangs of hell gat hold upon me." "Gat hold," as if the jaws of the lion had really gripped the lamb, or the paws of the bear were hugging the poor defenceless sheep. "Gat hold upon me," as though God's terrible sergeant from the court of justice had laid his band upon his shoulder, and said, "I arrest thee in the name of God to lie in hell's prison, and perish for ever." Many a soul has felt that, and felt also that it could not get away from the terrible grip.

4. Once more, the psalmist felt no comfort from any exertion that he made. That takes in the last sentence of the text's description. "I found trouble and sorrow;" so that he looked for something, but the only result of his search was that he found trouble and sorrow. Do you remember, in the days when you were under bondage on account of sin, how you bound yourself apprentice to Moses to work out your own salvation by your own goodness? What did you get? Surely you found trouble in the work, and sorrow as its wages. You found trouble and sorrow. Perhaps you went to Mr. Legality, and he and his son, Mr. Morality, did what they could for you; but if you were really awakened all that you got from them was trouble and sorrow. That was the whole result of it.

II. THE AWAKENED SINNER'S COURSE OF ACTION. What did he do? First, he called — called upon God's name, lifted up his heart, and lifted up his voice, and called as a man might do who is lost in a fog and calls to a neighbour, hoping to hear a voice that will guide him; or as one who is far away in the bush of Australia and gives a call in the hope that some human voice may respond to it. This call is often described as a cry — a natural, simple, inartificial, unpleasant, but most effectual style of expressing our distress. Oh, sinner, if God has really been at work with you, and put you where I have been describing, you will call to God now. Now, notice, he says, "Then called I upon the name of the Lord." The sinner had forgotten the Lord till then, and now the Lord came to his remembrance. When did he call? That is the important point in this text. "Then called I upon the name of the Lord." Then. Was that the first time in his life? Perhaps it was. Begin at once, O sinner. When his condition was at its very worst, then he called upon God. Why did he not stop till he became better? He knew that delays are dangerous. And now for his prayer. Here it is — "O Lord, I beseech Thee, deliver my soul." A very natural prayer, was it not? He just said what he meant, and meant what he said, and that is the way to pray. It is a very short prayer. Many a prayer is too long by twenty times. It is smothered under a bed-full of words. It was a humble prayer: "O Lord, I beseech Thee." It is the language of one who is bowed into the dust. It was an intense prayer: "O Lord, I beseech Thee, deliver my soul." But I want you most of all to notice that it was a scriptural prayer. There are three great little prayers in Scripture, — 'O Lord, I beseech Thee, deliver my soul;" "God, be merciful to me a sinner;" and, "Lord, remember me when Thou comest into Thy kingdom." These are all contained in the Lord's Prayer. "O Lord, I beseech Thee, deliver my soul," is "Deliver us from evil." "God be merciful to me a sinner," — what is that but "Forgive us our trespasses"? And what is the prayer, "Lord, remember me when Thou comest into Thy kingdom," but that grand petition, "Thy kingdom come"? How wonderfully comprehensive is that prayer which our Lord Jesus has given us for a model. All prayers may be condensed into it, or distilled from it.

III. DELIVERANCE (ver. 8). He gained a great deal more than he asked for. He prayed, "O Lord, I beseech Thee, deliver my soul," and God delivered his soul from death, his eyes from tears, and his feet from falling. He asked for one thing, and he obtained it, and two other things besides; for it is our Heavenly Father's way to do exceedingly abundantly above what we ask or even think. He gained deliverance from death; for souls can die though they cannot cease to exist. They die when separated from God; all souls are dead until by union to God they are quickened into spiritual life. His eyes were also cleared from tears. Who is not free from sorrow when he is free from the fear of the death-penalty? Forgiveness brings joy at its heel wherever it comes. And then, having gained salvation and joy, the Lord gave him stability. Those feet that were so apt to slide were set fast, and the fear of future apostasy was removed by the gracious securities which God gave to him that He would never leave him. Thus he had a blessing for his soul, his eyes, and his feet — salvation, joy, and stability. The last word to be said is this — these same blessings can be had by others. "Gracious is the Lord and righteous; yea, our God is merciful." That is why the Lord heard David's prayer — because He is gracious, and He loves to show grace to sinners. It was also because He is righteous, and therefore keeps His promise. Remember, too, that if your distresses are like David's you may use the same prayer, because you have the same promises.

( C. H. Spurgeon.)

People
Psalmist
Places
Jerusalem
Topics
Beg, Beseech, Deliver, O, Prayer, Save, Saying, Soul, Trouble
Outline
1. The psalmist professes his love and duty to God for his deliverance
12. He studies to be thankful

Dictionary of Bible Themes
Psalm 116:1-6

     5970   unhappiness

Psalm 116:1-19

     8609   prayer, as praise and thanksgiving

Psalm 116:4-6

     1125   God, righteousness
     6688   mercy, demonstration of God's

Library
Requiting God
'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.'--PSALM cxvi. 12, 13. There may possibly be a reference here to a part of the Passover ritual. It seems to have become the custom in later times to lift high the wine cup at that feast and drink it with solemn invocation and glad thanksgiving. So we find our Lord taking the cup--the 'cup of blessing' as Paul calls it--and giving thanks. But as there is no record
Alexander Maclaren—Expositions of Holy Scripture

Experience, Resolve, and Hope
'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.'--PSALM cxvi. 8, 9. This is a quotation from an earlier psalm, with variations which are interesting, whether we suppose that the Psalmist was quoting from memory and made them unconsciously, or whether, as is more probable, he did so, deliberately and for a purpose. The variations are these. The words in the original psalm (lvi.) according to the Revised
Alexander Maclaren—Expositions of Holy Scripture

Precious Deaths
The text informs us that the deaths of God's saints are precious to him. How different, then, is the estimate of human life which God forms from that which has ruled the minds of great warriors and mighty conquerors. Had Napoleon spoken forth his mind about the lives of men in the day of battle, he would have likened them to so much water spilt upon the ground. To win a victory, or subdue a province, it mattered not though he strewed the ground with corpses thick as autumn leaves, nor did it signify
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Prayer Answered, Love Nourished
"Oh the transporting, rapturous scene That rises to my sight! Sweet fields arrayed in living green, And rivers of delight. Filled with delight my raptured soul Would here no longer stay, Though Jordan's waves around me roll, Fearless I'd launch away." Yet nevertheless the Christian may do well sometimes to look backward; he may look back to the hole of the pit and the miry clay whence he was digged--the retrospect will help him to be humble, it will urge him to be faithful. He may look back with
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Personal Service
THESE SENTENCES SUGGEST a contrast. David's religion was one of perfect liberty;--"Thou hast loosed my bonds." It was one of complete service;--"Truly l am thy servant. I am thy servant and the son of thine handmaid." Did I say the text suggested a contrast? Indeed the two things need never be contrasted, for they are found to be but part of one divine experience in the Jives of all God's people. The religion of Jesus is the religion of liberty. The true believer can say, when his soul is in a healthy
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Called Up
"Precious in the sight of the Lord is the death of His saints."--Ps. cxvi. 15. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 He laid him down upon the breast of God In measureless delight-- Enfolded in the tenderness untold, The sweetness infinite.
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

What Shall I Render Ps 116:12,13
What shall I render Ps 116:12,13 [5] For mercies, countless as the sands, Which daily I receive From Jesus, my Redeemer's hands, My soul what canst thou give? Alas! from such a heart as mine, What can I bring him forth? My best is stained and dyed with sin, My all is nothing worth. Yet this acknowledgment I'll make For all he has bestowed; Salvation's sacred cup I'll take And call upon my God. The best returns for one like me, So wretched and so poor; Is from his gifts to draw a plea, And ask
John Newton—Olney Hymns

But this Only Son of God, the Father Almighty...
6. But this Only Son of God, the Father Almighty, let us see what He did for us, what He suffered for us. "Born of the Holy Ghost and of the Virgin Mary." He, so great God, equal with the Father, born of the Holy Ghost and of the Virgin Mary, born lowly, that thereby He might heal the proud. Man exalted himself and fell; God humbled Himself and raised him up. Christ's lowliness, what is it? God hath stretched out an hand to man laid low. We fell, He descended: we lay low, He stooped. Let us lay hold
St. Augustine—On the Creeds

"O Lord! I Beseech Thee, Deliver My Soul. " --Ps. cxvi. 4
"O Lord! I beseech Thee, deliver my Soul."--Ps. cxvi. 4. O take away this evil heart; This heart of unbelief renew; So prone, so eager to depart From Thee, the living God and true. O crucify this carnal mind, 'Tis enmity, my God, to Thee; I cannot love Thee, till I find The mind that was in Christ in me. O sanctify this sinful soul; Health to the dying leper give; Thou, if Thou wilt, canst make me whole; Speak but the word, and I shall live. O disenthrall this captive will, (Free only when Thou
James Montgomery—Sacred Poems and Hymns

Rest for the Soul --Psalm cxvi. 7
Rest for the Soul--Psalm cxvi. 7. Return, my soul, unto thy rest, From vain pursuits and madd'ning cares, From lonely woes that wring thy breast, The world's allurements,--Satan's snares. Return unto thy rest, my soul, From all the wanderings of thy thought, From sickness unto death made whole, Safe through a thousand perils brought. Then to thy rest, my soul, return From passions every hour at strife; Sin's works, and ways, and wages spurn, Lay hold upon eternal life. God is thy Rest,--with
James Montgomery—Sacred Poems and Hymns

Gratitude for Redemption. --Ps. cxvi.
Gratitude for Redemption.--Ps. cxvi. I love the Lord;--He lent an ear, When I for help implored; He rescued me from all my fear, Therefore I love the Lord. Bound hand and foot with chains of sin, Death dragg'd me for his prey; The pit was moved to take me in, All hope was far away. I cried in agony of mind, "Lord, I beseech Thee, save:" He held me;--Death his prey resign'd, And Mercy shut the grave. Return, my soul, unto thy rest, From God no longer roam: His hand hath bountifally blest, His
James Montgomery—Sacred Poems and Hymns

That we must not Believe Everyone, and that we are Prone to Fall in Our Words
Lord, be thou my help in trouble, for vain is the help of man.(1) How often have I failed to find faithfulness, where I thought I possessed it. How many times I have found it where I least expected. Vain therefore is hope in men, but the salvation of the just, O God, is in Thee. Blessed be thou, O Lord my God, in all things which happen unto us. We are weak and unstable, we are quickly deceived and quite changed. 2. Who is the man who is able to keep himself so warily and circumspectly as not
Thomas A Kempis—Imitation of Christ

But Some Man Will Say, Would Then those Midwives and Rahab have done Better...
34. But some man will say, Would then those midwives and Rahab have done better if they had shown no mercy, by refusing to lie? Nay verily, those Hebrew women, if they were such as that sort of persons of whom we ask whether they ought ever to tell a lie, would both eschew to say aught false, and would most frankly refuse that foul service of killing the babes. But, thou wilt say, themselves would die. Yea, but see what follows. They would die with an heavenly habitation for their incomparably more
St. Augustine—Against Lying

But Sometimes a Peril to Eternal Salvation Itself is Put Forth against Us...
40. But sometimes a peril to eternal salvation itself is put forth against us; [2466] which peril, they cry out, we by telling a lie, if otherwise it cannot be, must ward off. As, for instance, if a person who is to be baptized be in the power of impious and infidel men, and cannot be got at that he may be washed with the laver of regeneration, but by deceiving his keepers with a lie. From this most invidious cry, by which we are compelled, not for a man's wealth or honors in this world which are
St. Augustine—Against Lying

Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never
Alfred Edersheim—Sketches of Jewish Social Life

The Puritan Innovations
The causes which led to the further change. The Revised Prayer-book, after the opposition in Devonshire and Norfolk had subsided, received very general recognition. Of course there were some who, while grateful for the reforms which had been effected, could ill suppress their conviction that the hands of the Reformers had been stayed too soon. These, however, in England at least, were not a numerous body; and if no influence from without had been brought to bear upon them, they would probably have
Herbert Mortimer Luckock—Studies in the Book of Common Prayer

John Bunyan on the Terms of Communion and Fellowship of Christians at the Table of the Lord;
COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy
John Bunyan—The Works of John Bunyan Volumes 1-3

The Dryness of Preachers, and the Various Evils which Arise from their Failing to Teach Heart-Prayer --Exhortation to Pastors to Lead People Towards this Form Of
If all those who are working for the conquest of souls sought to win them by the heart, leading them first of all to prayer and to the inner life, they would see many and lasting conversions. But so long as they only address themselves to the outside, and instead of drawing people to Christ by occupying their hearts with Him, they only give them a thousand precepts for outward observances, they will see but little fruit, and that will not be lasting. When once the heart is won, other defects are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Letter Xlix to Romanus, Sub-Deacon of the Roman Curia.
To Romanus, Sub-Deacon of the Roman Curia. He urges upon him the proposal of the religious life, recalling the thought of death. Bernard, Abbot of Clairvaux, to his dear Romanus, as to his friend. MY DEAREST FRIEND, How good you are to me in renewing by a letter the sweet recollection of yourself and in excusing my tiresome delay. It is not possible that any forgetfulness of your affection could ever invade the hearts of those who love you; but, I confess, I thought you had almost forgotten yourself
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Out of the Deep of Death.
My heart is disquieted within me, and the fear of death has fallen upon me.--Ps. iv. 4. My flesh and my heart faileth, but God is the strength of my heart.--Ps. lxiii. 25. Yea though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.--Ps. xxiii. 4. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.--Ps. cxvi. 8. What will become of us after we die? What will the next world be like? What is heaven like? Shall I be able
Charles Kingsley—Out of the Deep

Out of the Deep of Loneliness, Failure, and Disappointment.
My heart is smitten down, and withered like grass. I am even as a sparrow that sitteth alone on the housetop--Ps. cii. 4, 6. My lovers and friends hast Thou put away from me, and hid mine acquaintance out of my sight--Ps. lxxviii. 18. I looked on my right hand, and saw there was no man that would know me. I had no place to flee unto, and no man cared for my soul. I cried unto Thee, O Lord, and said, Thou art my Hope. When my spirit was in heaviness, then Thou knewest my path.--Ps. cxlii. 4, 5.
Charles Kingsley—Out of the Deep

"Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments.
Dr. Martin Luther—A Treatise on Good Works

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