The Malleable Psalm Of Thanksgiving

Eliciting from the redemption of a deadly crisis, Psalm 116 is an individual thanksgiving psalm that brings forth the shouts of praise and gratitude towards God. Individual thanksgiving psalms were considered to be “public affairs” (Broyles, 1999, p.

20) because with the elements of proclamation of praise (V.1), introductory summary (V.2), as well as reports of deliverance (V.3,4,5,6,8), renewed vow of praise (V.2b), and a “thank offering to discharge [previous] vows” (Allen, 2002, p.152), all the “people of God [could] benefit” through the hope they see and find in an “individuals deliverance” (Broyles, 1999, p.20). Psalm 116 therefore, like many other thanksgiving psalms were probably performed at a national festival such as Passover, serving as a testimony for all to hear. However, several factors indicate that Psalm 116 is a fairly younger psalm, having a historical setting in the post-exilic times. Not only does it convey “strong…colouring of [Aramaic]language” (Kirkpatrick, 1982, p.687), but it also reflects several other psalms such as the situation depicted in Ps 18:4-5 and the report of deliverance and offering done in Ps 56:12-13.

However, with the difficulty of dating psalms, this still remains to be a debatable topic amongst scholars. With that said, Psalm 116’s uniqueness is in the fact that the elements of praise and thanksgiving convey a significant message that is malleable within any era of time.

The obscureness of the crisis in Ps 116 allows itself to be adaptive amongst a plethora of different circumstances. The psalm begins with the words “I love the Lord” (Ps 116:1, English Standard Version) which is not a common “confession….

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as we might imagine” (Broyles, p.435). It is in the inconceivable level of emotional outpouring that the word “love” expresses, that gives an idea to the reader the magnitude of the “distress and sorrow” (Ps 116:3) the speaker was in. In other words, it is the rarity and power in the expression “I love the Lord” that shows the immensity of the struggle the speaker went through. The emotional component of the crisis is important, as this psalm is not relatable in the point of a specific dilemma. This psalm conveys the feelings of anxiety, sorrow, and pain that one can feel in any dire circumstance. It alludes to the metaphorical description of Ps 18:4-5, in which the speaker feels like the “cords of death” are entangled around [them]” (Ps 116:3, New International Version). Furthermore, it references “Sheol” which often refers to as the “OT word for the underworld,” depicting the symbolism of a “grave” or a “place of stillness, darkness, powerlessness, and inactivity” (Mills & Bullard, 1990, p.819). This psalm is also interesting because it presents a contrast between a time where the speaker “trusted” in the Lord even in the midst of a “great affliction,” but in “alarm” lost faith and accused “everyone [to be] liars” (Ps 116:10-11). Ps 116 with its obscure descriptions of the crisis and relatable descriptions of wavering faith, makes it obvious “[that] the psalm was deliberately framed indefinitely to cover more than one occasion for thanksgiving” (Allen, 2002, p.153). If this psalm was used in pre-exilic times, the ambiguous affliction could refer to a grave illness, a defeat in battle, or even a woman bearing a child (Kirkpatrick, 1982, p.688). 

In post-exilic times, this lament could have referred to any struggle related to the crisis of the Babylonian exile. In regard to modern times, this could be anything. The point is that the distress is ambiguous to the fact that it can be adaptable beyond a single setting. The verbs that describe the speaker such as “entangled….overcome….afflicted…[and] alarmed” serves as a vital importance because regardless of time, this ambiguous description of crisis creates a sense of common ground for many believers. This common ground then serves as a platform in which believers can learn from the testimony of the speaker. As “Book V” of the Psalm appears to be a “final answer to the plea of exiles” (Holladay, 1993, p.80), the description of crisis in Ps 116 helps one to realize that there is nothing out of reach for God and in fact steers believers in understanding why God delivers his people.

Throughout the speaker’s testimony in Ps 116, is the praise and reminder of God’s unwavering character, in which all believers of Yahweh should hold onto. Prayers of laments are often communicated to God in a state of desperation or concern. There is this anticipation that God will deliver but if for some reason this prayer were to be left “unaddressed, [one] may leave….without [an] adequate understanding or worse, with a level of uncertainty that threatens to undermine trust in God” (Mills & Bullard, 1990, p.706). However, through this testimonial thanksgiving is the portrayal of God’s character that all believers can find reassurance in. As a thanksgiving psalm, God’s attributes are highlighted through hymnic praise. God shows how “grace[ful], righteous, and merciful” He is as He “inclines” to hear the “pleas of mercy” that evoke Him to respond (Ps 116:1,5). A reoccurring theme found in Ps 116 is “calling on God” (v.2,4,13,17). Through the speakers experience in petitioning to God in a time of despair and receiving deliverance, the speaker’s life-long declaration to call on God signifies God’s dependability. Ps 116 makes a reference to Ps 56:13, in which God again has “delivered [one] from death, [one’s] eyes from tears, [and one’s] feet from stumbling” (Ps 116: 8). 

The solitude of God’s character allows the speaker’s soul to rest and come away from the “entangle[ment]” of the “cords of death.” Continuously, God shows that He is the eternal protector (v.6) and deliverer (v.8) of which his people can be confident in. This psalm portrays the character of God that is consistently found in the OT and thus conveys the message that all generations can affirm their dependence on God. God has proven to be the simple piety as He “gifts” the speaker in “great afflict[ion]” (Ps 116:10) the “security and happiness” that only God can provide. As “Yahweh has certainly proved worthy of [the speaker’s] trust” (Allen, 2002, p.155) the speaker has “learned a lesson [that] he commends to others,” which is to “use Yahweh’s powerful name in appeal” who in return will “fulfill obligations to those in covenant relationship [as] a faithful keeper of promises” (Allen, 2002, p.154). The speaker’s testimony of deliverance plays a significant role for all believers as it sustains the hope of future deliverances from God. Either if was in the context of pre-exilic or post-exilic times, this testimony could have been used to sustain the hope of another exodus-like moment in which God delivers through the Messianic King or bringing an end to the exilic times (which both happened). In modern day context this testimony can be used to sustain hope in miracles and even the second coming of Jesus. Psalm 116’s portrayal of God’s character through deliverance, gives encouragement to all generation of believers to persevere and sustain their faith in God for He is inclined to hear, protect, save, deliver, and free his people.

Lastly, as the speaker renews their vow of praise in response to God’s act of deliverance, this thanksgiving psalm sheds light onto what God desires from all of his people. Despite the “unpayable nature of the [divine blessing]” the speaker received, this “does not absolve [the speaker] from making what contribution [they] can” (Allen, 1992, p.155). The speaker offers a new perspective that as believers we are not always the one to gain something but rather, give something up to God. The speaker begins by stating “I will lift up the cup of salvation” (Ps 116:13). This in sense is like a declaration that one will trust, depend and look forward to God’s continuous deliverance in [one’s] life. God has showed through His character and action that He is dependable; thus, God desires that his people would depend on Him like a child depends on their parents, hence the “Lord preserves those of childlike faith” (Ps.116:6 New Living Translation). This also correlates with the idea that God desires to be our master (v.15). God wants his people to be “committed to [Him]” (Allen, 1992, p.155), , to seek in refuge, and consider Him as their first priority. If laments and vows of praise are a way to evoke and influence God to take action, this shows what God desires in response to His deliverance and how important these things are to Him.

The speaker was entangled, overcome, alarmed, and plead for mercy, but with deliverance the speaker now rests, walks, lives, lifts up, fulfills, serves, sacrifices, calls, and praises for God. When God answers prayers this evidently “evokes love and lifelong praise” (Kirkpatrick, 1982, p.687) from the speaker, and with the superscript of the Psalm and the speaker’s first words, it is clear that this is God’s main desire. Praising, offering sacrifice, depending, and enjoying fellowship with God is all manifested in loving Him. As believers in God we are to give to Yahweh what He desires and deserves. This is a significant message that remains relevant to all believers of Yahweh, beyond any time of frame.

This thanksgiving Psalm despite being written in a particular setting has the uniqueness of conveying a malleable message that remains significant for all followers of Yahweh today. Psalm 116 is a “devout and radiant song of thanksgiving” (Allen, 2002, p.157), that first develops a common ground amongst those that grieve under distress. Then, it portrays the character of God as one who is inclined to hear the pleas for mercy, to save, deliver and free his people. Thus, in emotional outpouring the speaker recites the love for God because his righteous attributes are unwavering. The speaker’s testimony of Yahweh’s act of deliverance gives the congregation the affirmation they need to depend on Yahweh in all things. It sustains the hope of “all people” (Ps 116:14) to receive continual deliverance from God. With that being said, the closing section of this Psalm shows the responsibility of the speakers to fulfill the previous vows of praise they had made in anticipation that God would deliver. It offers insight to what God desires from his people, which is to love and engage in lifelong praise of God. Psalm 116 is a thanksgiving psalms that “enhances the greatness of God who keeps faith and delivers” (Allen, 2002, p.157).

References

1. Allen, L. C. (2002). Word Biblical Commentary (Vol. 21, Psalms 101-50, revised). Nashville: Thomas Nelson.
2. Briggs, C. A., & Briggs, E. G. (1906). International critical commentary (Vol. 2, Psalms). Edinburgh: T. & T. Clark.
3. Broyles, C. C. (1999). Psalms (Understanding the Bible Commentary Series). Grand Rapids, Michigan: Baker Books.
4. Holladay, W. L. (1993). The Psalms through three thousand years: Prayerbook of a cloud of witnesses. Minneapolis: Fortress Press.
5. Holy Bible: English Standard Version. (2001). Wheaton, IL: Crossway Bibles.
6. Holy Bible: New Living Translation. (2015). Carol Stream, IL: Tyndale House.
7. Holy Bible: New International Version. (2018). Grand Rapids, MI: Zondervan.
8. Kirkpatrick, A. F. (1982). The Book of Psalms. Grand Rapid, Michigan: Baker Books.
9. Mills, W. E., & Bullard, R. A. (1990). Mercer dictionary of the Bible. Macon, GA: Mercer University Press.