October 11, 2024
It's Not the Land Before Time; It's the Land of the Living!
Psalm 116
Dyann Kierstead
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 116:9
I will walk before the LORD
in the land of the living.
Psalm 116
I Love the LORD
1
I love the LORD, because he has heard
my voice and my pleas for mercy.
2
Because he inclined his ear to me,
therefore I will call on him as long as I live.
3
The snares of death encompassed me;
the pangs of Sheol laid hold on me;
I suffered distress and anguish.
4
Then I called on the name of the LORD:
“O LORD, I pray, deliver my soul!”
5
Gracious is the LORD, and righteous;
our God is merciful.
6
The LORD preserves the simple;
when I was brought low, he saved me.
7
Return, O my soul, to your rest;
for the LORD has dealt bountifully with you.
8
For you have delivered my soul from death,
my eyes from tears,
my feet from stumbling;
9
I will walk before the LORD
in the land of the living.
10
I believed, even when
1
116:10
Or believed, indeed; Septuagint believed, therefore
I spoke:
“I am greatly afflicted”;
11
I said in my alarm,
“All mankind are liars.”
12
What shall I render to the LORD
for all his benefits to me?
13
I will lift up the cup of salvation
and call on the name of the LORD,
14
I will pay my vows to the LORD
in the presence of all his people.
15
Precious in the sight of the LORD
is the death of his saints.
16
O LORD, I am your servant;
I am your servant, the son of your maidservant.
You have loosed my bonds.
17
I will offer to you the sacrifice of thanksgiving
and call on the name of the LORD.
18
I will pay my vows to the LORD
in the presence of all his people,
19
in the courts of the house of the LORD,
in your midst, O Jerusalem.
Praise the LORD!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: A psalm of thanksgiving
A psalm of thanksgiving. The words of Psalm 116 are excellent for expressing public thanks after surviving a crisis situation.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 116:1–4 The people of Israel are urged to love the LORD in response to his covenant blessings (because he has heard my voice).
Ps. 116:4 Called on the name of the LORD often refers to a public prayer (see Gen. 4:26; 12:8; Ps. 105:1), which is likely the case here (compare 116:13). Thus the request was made in a worship service.
Ps. 116:5–7 The answer to the urgent prayer leads to reflection on God’s character, namely, that he is gracious, merciful (see Ex. 34:6), and righteous (that is, reliably faithful). Celebrating this experience makes these notions all the more real to the believer.
Ps. 116:8–11 death, tears, stumbling. These cover a wider variety of circumstances than simply the death of one’s body. This may be the psalmist’s invitation to the singers to apply the psalm more generally to experiences of need. The psalm also shows the thankful person how to make good use of the deliverance: I will walk before the LORD (that is, in love, faith, and obedience toward him).
Psalm Ps. 116. This is a hymn of personal thanksgiving for God’s care. The specific circumstance is a narrow escape from death (vv. 3, 8–9, 15). The psalm shows that such thanksgiving for a very personal blessing is properly offered in public worship.
Ps. 116:12–19 What shall I render to the LORD for all his benefits to me? The answer is, acts of public worship. The personal deliverance is a benefit to the whole people, and the entire congregation shares in giving thanks (see Rom. 12:15).
Fact: A psalm of thanksgiving
A psalm of thanksgiving. The words of Psalm 116 are excellent for expressing public thanks after surviving a crisis situation.
S3:201 Psalm 116
Listen NowDive Deeper | Psalm 116
When I was a little girl, I remember wanting an Easy-Bake Oven and waiting year after year for it, but it never came. It's a silly example, but little Dyann's heart longed for something she thought would bring lasting fulfillment and joy. As an adult, I now know that the Easy-Bake Oven would have only brought temporary happiness until little Dyann moved on to something else. Whether we want to admit it or not, if we aren't careful, we all can be like little children—hoping and longing for something that was never meant to fulfill us.
The psalmist opens Psalm 116, declaring, "I love the LORD." Why does the psalmist love the LORD?
- "[H]e has heard my voice and my pleas for mercy"
- "[H]e inclined his ear to me"
- "Gracious is the LORD, and righteous"
- "God is merciful"
- "The LORD preserves the simple"
- "[W]hen I was brought low, he saved me"
- "[T]he LORD has dealt bountifully with you"
- "[Y]ou have delivered my soul from death"
The psalmist expresses deep gratitude to the Lord, and his response doesn't just stay in gratitude but moves toward obedience and faithfulness (Psalm 116:9-19).
My prayers these last few years have been for a deep desire to love the Lord and follow Him with all my heart. As I walk "before the LORD in the land of the living," I have noticed ways that the enemy can use my discontentment and my contentment to weaken my awareness and hunger for God. When I am discontent, I lack gratitude. When I am content, I lack hunger for God. The problem is my heart—I can love self/creation more than I love the Creator. But the good news is that, because I love and serve a God who is full of grace, He doesn't let me sit in my brokenness! He redeems it, and His faithfulness and love are eternal and more fulfilling than any Easy-Bake Oven ever could be.
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
– Proverbs 10:9
Discussion Questions
1. Do you live a life of blessing or complaint? How can you take ground to live a life of blessing and gratitude?
2. Take time with God and ask Him to reveal any idols that are keeping you from full devotion to Christ. What is your next step to ridding your life of those idols?
3. What areas in your life are you tempted not to let God in? What are ways you can invite God into these areas of your life?
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