Psalm 116:4
Then called I on the name of the LORD; O LORD, I beseech you, deliver my soul.
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116:1-9 We have many reasons for loving the Lord, but are most affected by his loving-kindness when relieved out of deep distress. When a poor sinner is awakened to a sense of his state, and fears that he must soon sink under the just wrath of God, then he finds trouble and sorrow. But let all such call upon the Lord to deliver their souls, and they will find him gracious and true to his promise. Neither ignorance nor guilt will hinder their salvation, when they put their trust in the Lord. Let us all speak of God as we have found him; and have we ever found him otherwise than just and good? It is of his mercies that we are not consumed. Let those who labour and are heavy laden come to him, that they may find rest to their souls; and if at all drawn from their rest, let them haste to return, remembering how bountifully the Lord has dealt with them. We should deem ourselves bound to walk as in his presence. It is a great mercy to be kept from being swallowed up with over-much sorrow. It is a great mercy for God to hold us by the right hand, so that we are not overcome and overthrown by a temptation. But when we enter the heavenly rest, deliverance from sin and sorrow will be complete; we shall behold the glory of the Lord, and walk in his presence with delight we cannot now conceive.Then called I upon the name of the Lord - Upon the Lord. I had no other refuge. I felt that I must perish unless he should interpose, and I pleaded with him for deliverance and life. Compare the notes at Psalm 18:6.

O Lord, I beseech thee, deliver my soul - My life. Save me from death. This was not a cry for salvation, but for life. It is an example for us, however, to call on God when we feel that the soul is in danger of perishing, for then, as in the case of the psalmist, we have no other refuge but God.

3, 4. For similar figures for distress see Ps 18:4, 5.

gat hold upon me—Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.

No text from Poole on this verse. Then called I upon the name of the Lord,.... Upon the Lord himself in prayer for speedy deliverance; or "in the name of the Lord" (h), in the name of the Messiah, the only Mediator between God and man; "saying", as follows, and which word may be supplied,

O Lord, I beseech thee, deliver my soul; from these sorrows and pains, from these afflictions and distresses, from death and the grave, and from wrath, and a sense of it, and fears about it.

(h) "in nomine Domini", Montanus, Musculus, Vatablus.

Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul.
4. the name of Jehovah, more emphatically than Jehovah alone, denotes His revealed character (Exodus 34:5), to which the Psalmist appealed, and not in vain.Verse 4. - Then celled I upon the Name of the Lord. "Hezekiah turned his face toward the wall, and prayed unto the Lord" (Isaiah 38:2). O Lord, I beseech thee, deliver my soul (compare the words of Isaiah 38:3, "Remember now, O Lord, I beseech thee"). The voice of consolation is continued in Psalm 115:15, but it becomes the voice of hope by being blended with the newly strengthened believing tone of the congregation. Jahve is here called the Creator of heaven and earth because the worth and magnitude of His blessing are measured thereby. He has reserved the heavens to Himself, but given the earth to men. This separation of heaven and earth is a fundamental characteristic of the post-diluvian history. The throne of God is in the heavens, and the promise, which is given to the patriarchs on behalf of all mankind, does not refer to heaven, but to the possession of the earth (Psalm 37:22). The promise is as yet limited to this present world, whereas in the New Testament this limitation is removed and the κληρονομία embraces heaven and earth. This Old Testament limitedness finds further expression in Psalm 115:17, where דּוּמה, as in Psalm 94:17, signifies the silent land of Hades. The Old Testament knows nothing of a heavenly ecclesia that praises God without intermission, consisting not merely of angels, but also of the spirits of all men who die in the faith. Nevertheless there are not wanting hints that point upwards which were even better understood by the post-exilic than by the pre-exilic church. The New Testament morn began to dawn even upon the post-exilic church. We must not therefore be astonished to find the tone of Psalm 6:6; Psalm 30:10; Psalm 88:11-13, struck up here, although the echo of those earlier Psalms here is only the dark foil of the confession which the church makes in Psalm 115:18 concerning its immortality. The church of Jahve as such does not die. That it also does not remain among the dead, in whatever degree it may die off in its existing members, the psalmist might know from Isaiah 26:19; Isaiah 25:8. But the close of the Psalm shows that such predictions which light up the life beyond only gradually became elements of the church's consciousness, and, so to speak, dogmas.
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