The Psalm’s Structure and Parallelism
This psalm is rich with imagery and linguistic features from its ancient Near East context. The verb love in the first verse is missing an object, which can only be the LORD by implication.1 Verse 2 carries the imagery of someone who is elevated from his object that—in order to hear him—he must incline (literally "bend [down]") his ear. This is typical ancient Near East imagery, where senses are depicted as the body parts connected to those senses.2 Verse 3 depicts the psalmist as being ensnared by the “cords of death.”3 Personified as a hunter lying in wait for his prey, death has encompassed the psalmist all around with his cord-snares.4 The author describes himself as a target hit by or a prey found by the pangs (or constraints) of hell (Sheol). This is not a description of literal death and descent to hell, but rather a metaphor for the psalmist life becoming full of distress and anguish that it resembles hell (v. 3c).5 In verse 8, the psalmist envisions death, tears, and stumbling as similar snares or traps in which he could have been caught had it not been for the LORD who rescued him.
As a sign of joy and rejoicing in divine salvation, the psalmist in v. 13 takes the cup of salvation and, by implication, drinks it. VanGemeren sees this as a drink offering or thanksgiving before the LORD.6 Others have related this imagery to the cup offered at sacrificial meals, such as the Passover.7 Both interpretations are unlikely in the context of this psalm. Rather, this imagery portrays salvation as if it were the contents of a cup from which the psalmist is relieved to drink. This is similar to Isaiah’s use of “the cup of [the LORD’s] wrath” and “the cup of staggering” (Isaiah 51:17, 22). In v. 14 (literally repeated in v. 18), the psalmist promises to fulfill his vows to the LORD before all of the LORD’s people. This language was commonly used in the Old Testament to show one’s gratitude or thanks toward the LORD for his salvation or rescue through the joyful fulfillment of one’s vows (see Psalms 22:25; Jonah 2:9). Going back to the imagery in v. 3, the psalmist advances that imagery further in v. 16 as he rejoices in the LORD, who has loosed his bonds. This imagery represents the psalmist’s adversity as the fetters or chains of one who is imprisoned.8 Finally, v. 19 contains the familiar language of offering thanksgiving in the house of the LORD. This language is typically employed to denote total appreciation of the LORD’s blessing or salvation paired with a strong desire to express that publicly in the LORD’s house (see Psalms 96:8; 100:4).
Overall, Psalm 116 is replete with beautiful imagery, metaphors, and linguistic forms applied by its author to relay his extreme trial and anguish, the LORD’s faithfulness in delivering him, and his utmost gratitude toward his God for that deliverance.
The Psalm’s Canon and Genre
The book of Psalms reflects a clear editorial arrangement. Newer psalms do not appear at the end of the Psalter, nor do older psalms occupy its beginning. The prayers of David, the son of Jesse, end at Psalm 72. But later psalms were attributed to him (Psalms 138-145).9 In its current form, the book of Psalms is divided into five books (Books I-V), perhaps to correspond to the Pentateuch.10 Psalm 116 is placed in Book V of the Psalter. Book V begins with Psalm 106 and ends at the end of the Psalter at Psalm 150. The main theme of Book V is the kingship and sovereignty of the LORD and, as a result, his praiseworthiness. Many of the psalms in Book V speak of the LORD’s answer to the prayers of his people, his rescuing them from their calamities, and thus their exultation of him. These calamities can be national or personal. Individuals, or the nation as a whole, pray to the LORD; he answers by delivering them from those misfortunes, and thus he receives praise and worship.
At the heart of Book V is LORD’s sovereignty. As a sovereign God, the LORD is free to have mercy on whomever he chooses and is able to deliver his people from their tribulations with a strong arm! The psalms contained in Book V therefore focus heavily on praising the LORD for his work of deliverance in the lives of his saints. Thus, it is important to recognize that these psalms are not about God’s people experiencing hardships, their cries out to God, or even God’s answering their prayers. Rather, these psalms are centered around God’s sovereignty as the king of all creation.11 The LORD is the central character in these psalms. His sovereignty is the main theme—not the people’s calamities or their being delivered from them! Thus, when interpreting Psalm 116, interpreters must begin and end their pursuit with an eye on its overarching theme—that is, this song is not about the petitioner—it is not a psalm about deliverance, but about the deliverer! The LORD—as God and King—is the main character and focus in this context.
Alinged with this overall theme of Book V, Psalm 116 is a song of personal thanksgiving.12 This category is typically defined by thanking God for answering a petition, which by itself may be defined as a lament.13 This is a psalm about God’s delivering an afflicted person from a calamity—probably death. He cries out to the LORD, and the LORD delivers his soul. As a result, the author feels overwhelmed with joy and compelled to acknowledge the LORD’s deliverance in public by fulfilling his vows before the LORD’s congregation in the house of the LORD. Elmer Leslie beautifully refers to this type of psalm as “the fountain of Christian testimony!” identifying Psalm 116 as one of the finest examples of personal thanksgiving songs.14 While many interpreters labor to identify the author of this psalm and speculate as to what his hardship may have been, understanding the genre of this psalm renders that effort irrelevant. Although this psalm is anonymous, due to its Aramaism, this psalm is believed to have been penned by a post-exilic author (due to suffixes in verses 7, 12, 19).15 Whether this psalm was authored by King Hezekiah as some contend, or by a post-Exilic poet, the intended message does not change.16 This psalm is all about the character of God in his grace and mercy. The LORD loves to incline his ear to hear the cry of those in need of him. He finds pleasure in saving them. This is central theme of this psalm—God’s goodness, which is a defining part of his character. In this psalm, the author offers a sacrifice of thanksgiving. Recognizing the underlying reason for this thanksgiving—the LORD’s goodness—is fundamental to the task of interpretation. This is echoed in the New Testament understanding of our love toward God—we love him because he loved us first (1 John 4:19).
Psalm 116 is a joyful song of thanksgiving coming from a heart that has tasted the sweetness and warmth of love toward the LORD. Only those who have tasted that sweetness and experienced such warmth are able to properly understand it and correctly interpret it!
The Psalm’s Argument and Application in a Specific Context
As stated above, Book V of the Psalms, of which this psalm is a part, focuses on the sovereignty and kingship of the LORD. Most, if not all, psalms in Book V portray the LORD as the king, creator, and ruler above all creation. Psalm 116’s main theme is the goodness and grace of God as manifested in his rescuing those who trust and cry out to him. Thus, this psalm fits perfectly with the overall theme of Book V. As such, when interpreting this psalm, it is crucial to remain focused on this theme, which undergirds the entire song. If the interpreter loses track of this main theme, the interpretation process may become sidetracked by focusing on the superficial meaning of the words instead of the underlying message that connects all the different parts of the psalm together.
This psalm serves as a refuge and assurance to anyone who is experiencing hardship, trial, or tribulation. This applies to all situations, regardless of their severity. The harsher the tribulation, the more God will manifest his glory in deliverance. This is especially helpful to those who may feel helpless with no support and no one to turn to during difficult times. It reminds godly men and women that the LORD does listen to those who cry out to him. It also reminds its readers that the LORD is good, and that is why he listens and rescues those who need him. This is crucial! God’s listening to our cries has nothing to do with our circumstances, but it has everything to do with the goodness of his character, which will never change. Our trust in his listening to us is rooted in God’s gracious character and not in us in any way. Finally, as we feel grateful toward the LORD for his deliverance, we ought to acknowledge and praise him for his goodness publicly.
Final Thoughts
Psalm 116 is the middle psalm of what is known as the Hallel Psalms (Psalms. 113-118).17 The name comes from the Hallelujah ending that ends every psalm in these psalms.18 These psalms focus on “the obligation and desire to offer God praise and thanksgiving for his lovingkindness and sovereignty”19 (emphasis mine). Too often, when Christians pray, they focus on their own needs and on the urgency for God to answer their prayer. These Hallel Psalms teach us that our main focus must be God’s sovereignty, majesty, and kingship instead. Believers should take occasion to praise the LORD, honor, and meditate on who he is instead of continually petitioning him to make our desires, hopes, and aspirations come true. This is where believers will find deliverance, experience peace, and everlasting joy!
In closing, the words of Hill and Walton serve as a comprehensive summation of the role of the Psalter in worship: “the book of Psalms […] reveal the character of God. […] our task is to submit ourselves to the God who is here revealed. Praise psalms extol the attributes and actions of God and compel us to kneel before him.”20
Footnotes:
1. Willem A. VanGemeren, The Expositor’s Bible Commentary, vol. 5, Psalms, ed. Tremper Longman III and David E. Garland (Grand Rapids, MI: Zondervan Academic, 2008), 844. ↩
2. A closer imagery to the Western reader would be to “drop” one’s gaze (or eyes) to read the bottom of a page. ↩
3. Literal translation of the original Hebrew (so the Arabic Van Dyke translation. See also Leslie C. Allen, Word Biblical Commentary, vol. 21, Psalms 101-50 (Nashville, TN: Thomas Nelson Publishers, n.d.), 153. ↩
4. This is a typical imagery of the ANE. Hunters in the ANE used snared and traps to catch animals that would be impossible to catch using basic hunting weaponry and equipment of the time. ↩
5. VanGemeren, The Expositor’s Bible Commentary, 845. ↩
6. VanGemeren, The Expositor’s Bible Commentary, 848. Allen, Word Biblical Commentary, 155. ↩
7. G. Rawlinson, The Pulpit Commentary, vol. 8, Psalms, ed. H. D. M. Spence and Joseph S. Exell (1950; repr., Grand Rapids, MI: WM. B. Eerdmans Publishing, 1958), 71-2. ↩
8. VanGemeren, The Expositor’s Bible Commentary, 849. ↩
9. Tremper Longman III, Tyndale Old Testament Commentaries, vols. 15-16, Psalms: An Introduction and Commentary, ed. David G. Firth and Tremper Longman III (Downers Grove, IL: InterVarsity Press, 2014), 34. Logos Software. ↩
10. C. John Collins, “Psalms,” in ESV Study Bible, ed. Lane T. Dennis (Wheaton, IL: Crossway, 2016), 941. ↩
Cf. Ps 148 which focuses exclusively on God’s creation praising him. ↩
12. James D. G. Dunn, and John W. Rogerson, eds., Eerdmans Commentary on the Bible (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2003), 420. Logos Software. ↩
13. Collins, “Psalms,” 940. ↩
14. Elmer A. Leslie, “The Book of Psalms,” Interpretation 4, no. 1 (January 1950): 75. ↩
15. Willem S. Prinsloo, “The Psalms,” in Eerdmans Commentary on the Bible, ed. James D. G. Dunn and John W. Rogerson (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2003), 420. Logos Software. ↩
16. G. Rawlinson, The Pulpit Commentary, sec. vol. III, 70. ↩
17. Michael Rydelnik and Michael Vanlaningham, eds., “Psalms,” in The Moody Bible Commentary (Chicago, IL: Moody Publishers, 2014), 853. ↩
17. Hallelujah means Praise the LORD. ↩
17. Rydelnik and Vanlaningham, “Psalms,” 853. ↩
17. Andrew E. Hill, and John H. Walton, A Survey of the Old Testament, 3rd ed. (Grand Rapids, MI: Zondervan Academic, 2009), 434. ↩
