SERMON: “Offering Thanksgiving” (Psa. 116)
“Offering Thanksgiving” (Psa. 116)
Series: “Thanksgiving
Sermons” #3 Text: Psalm 116
By: Shaun
Marksbury Date: November 24, 2024
Venue: Living
Water Baptist Church Occasion: PM Service
I.
Introduction
When we think about Thanksgiving, we rightly think of an
American holiday, and we’ve noted that in the past. It celebrates the manifold blessings of the
Lord, such as food, family, and shelter. Yet, it’s not a holiday that we find in
Scripture, nor do we find an exact parallel to this day. That doesn’t mean it’s wrong to celebrate it,
though, as we should find many reasons to praise God for His grace toward us!
Scripture might not give us a pattern for the so-called “Turkey
Day,” but it does give us a pattern of thanksgiving in general. At various times in Israel’s history, the
people would lift their voices together in gratitude, and one of the most
powerful of these occasions was Passover. In fact, Psalms 113–118 are known as the
“Egyptian Hallel” psalms[1] — songs
of praise recited at Passover as the people remembered God’s mighty deliverance
from Egypt.
And Psalm 116 was one of those psalms. This means Jesus Himself sung it with His
disciples on the night before the cross — after He instituted the Lord’s Supper
and before they left the upper room (cf. Matt. 26:30). That means that, as Jesus was “deeply grieved,
even to the point of death” (Matt. 26:38), He sang a psalm about being
delivered from death. This psalm, then,
is not only a thanksgiving song from an ancient worshiper — it is a psalm that
pointed forward to Christ on the night of His betrayal!
The psalmist in this “intensely personal ‘thank you’ psalm”
[2] recalls
how Yahweh delivered him from the brink of death.[3] He therefore expresses profound gratitude and
renewed commitment to worship. And we
see the same reasons, especially as we think about the Lord saving our souls and
delivering us from the second death.
This evening, we’ll note three aspects of offering thanksgiving
in this psalm. First, thanksgiving
involves remembering what God has done (vv. 1–4). Second, thanksgiving involves thinking about
who God is (vv. 5–11). Third,
thanksgiving involves worshipping God together (vv. 12–19). Let’s begin with the psalmist’s personal remembrance.
II.
First, Thanksgiving involves Remembering What
God has Done (vv. 1–4)
I love Yahweh,
because He hears
My voice and my supplications.
Because He has
inclined His ear to me,
So I shall call upon Him in all my days.
The cords of death
encompassed me
And the distresses of Sheol found me;
I found distress and sorrow.
Then I called upon
the name of Yahweh:
“O Yahweh, I beseech You, provide my soul escape!”
Before thanksgiving can be expressed, it must be remembered.
Sometimes, we lack thanksgiving because
we forget about the blessings of God, so the psalmist shows an example to
reflect upon the known works of God. His
praise does not emerge from vague feelings of gratitude, but from his recollection
of Yahweh’s help and deliverance.[4]
The first thing to note here is the use of Yahweh, which is
often translated “Lord” in many Bibles.
This is the covenant name of God.
Yahweh is in covenant with the people of Israel, so blessings are a
result of God keeping His covenant promises.
The psalmist recognizes that and encourages all the people of God to
respond to God keeping His covenant promises.[5] These are the same promises that apply to the
New Covenant, where God promises salvation and covenant blessings for all who
call upon the name of His Son, Jesus Christ.
So, the psalmist says he loves Yahweh. The Hebrew behind this phrase carries a sense
of deep, emotional attachment and excitement.[6] Of course, this is commanded in Deuteronomy
6:5: “You shall love Yahweh your God with all your heart.” In one sense, this is a loyal response to the
covenant relationship,[7] but
it also expresses obvious affection.
The psalmist gives two reasons for his love: The Lord hears
prayer (“My voice and my
supplications”) and inclines His ear. To
“hear” is to pay attention, while the term “incline” paints the picture of God
bending “from His place of glory to meet the needs of His people.”[8] In other words, God helped, and now the
psalmist expresses love; as 1 John 4:19 says, “We love, because He first loved
us.” The psalmist prayed, the Lord
answered, and thus, the psalmist loves the Lord in return.
The psalmist moves on into his “therefore” — “So I shall
call upon Him in all my days.” As one study notes, this is an “implicit
expression of trust.”[9] With the knowledge of God’s past help, he has
the foundation for future trust.
He must revisit the pain of that moment to fully recall it,
though. So, he notes the severity of his
trial with terrifying, parallel imagery — the “cords of death” coiling around
him, ready to pull him down into the ground, and the “distresses of Sheol”
coming upon him like hunters. This image
also used in Psalm 18:4–5, paralleling “cords of Sheol” (v. 5) as it similarly
does here and shows the helplessness of the condition. Death and Sheol are parallel thoughts because
Sheol (especially in this context) speak of the realm of the dead.[10]
We don’t know exactly what was happening here. It could have been sickness, persecution,
injustice. Yet, the psalmist tells us how
it felt: “I found distress and sorrow.” This
is a universal experience of the heart, and Peter would later allude to this
verse when preaching Christ’s resurrection (Acts 2:24).[11] It would be right to say the psalmist’s situation
was grave — literally — and we may face situations that seem just as dire.
So, in v. 4, we read what we should do. The psalmist says, “Then I called upon the
name of Yahweh.” Rather than worldly
solutions, this is the proper response to such times. Psalm 18:6 says, “In my distress I called
upon Yahweh, and cried to my God for help; He heard my voice out of His temple,
and my cry for help before Him came into His ears.” I recently heard the story of one homeless
man who came into a church drunk, wandering around, and asking why God wouldn’t
help his financial situation. He was
close to finding the answer, in that he came to church, but he was ultimately turning
to the bottle instead of the Lord.
Calling upon the name of Yahweh means appealing to
His character. We’ll consider some of His
holy attributes in just a moment. It
also often implies public prayer (Gen. 4:26; Ps. 105:1), which matches the
later focus on public worship.[12] In times of despair, it’s important to turn
to the Lord, asking Him for deliverance, and to be with God’s people.
This is what genuine faith sounds like when pressed. Distress should drive us to prayer. And comfort will come with God’s people.
The psalmist recalls all of this. And that is the first aspect of thanksgiving —
remembering what God has done. Let’s
consider the next one:
III.
Second, Thanksgiving involves Thinking about Who
God Is (vv. 5–11)
Gracious is
Yahweh, and righteous;
And our God is compassionate.
Yahweh keeps the
simple;
I was brought low, and He saved me.
Return to your
rest, O my soul,
For Yahweh has dealt bountifully with you.
For You have
rescued my soul from death,
My eyes from tears,
My feet from stumbling.
I shall walk
before Yahweh
In the land of the living.
I believed when I
said,
“I am greatly afflicted.”
I said in my
alarm,
“All men are liars.”
That last part might seem a little strange, but we will see
how that fits in just a moment. Thanksgiving
does not stop with remembering God’s works; it extends to meditating on His
character. When the psalmist recalls
Yahweh’s deliverance, he cannot help but reflect on the God who saves.
In v. 5, we consider the three attributes of God, each of
which reveal His heart. First, we read
that He is gracious. God’s grace is key in
Scripture.[13] As Psalm 86:15 says, “But You, O Lord, are a
God compassionate and gracious, slow to anger and abundant in lovingkindness
and truth.” He gives what we do not
deserve.
Second, we read that He is righteous. This attribute of God is translated “fair” in
the NET. This is often linked to His judgments. However, this can also be seen in His mercy, as
it is here, sandwiched between God’s grace and compassion, and it may refer to
God righteously or faithfully keeping His commitments to His people.
Third, we read that He is compassionate. It accompanies His grace, as Moses learned in
Exodus 34:6, “Yahweh, Yahweh God, compassionate and gracious, slow to anger,
and abounding in lovingkindness and truth.”
He is not a God who is given to fits of passion, but neither is He an
unfeeling God. He is full of compassion
for His people, one of the key reasons we should give thanks. He cares for His people.
These are just some of the attributes of God. The psalmist chooses these, though, because
they highlight why God did what He does.
Because of who He is, He protects His people, which we see starting in
v. 6.
We read that “Yahweh keeps the simple.” This refers not to foolishness but to
vulnerability — the “inexperienced” (CSB), the helpless. In other words, those who are innocent[14] and
unable to protect themselves.[15]
This is exactly how the psalmist saw himself. He says he “was brought low.” And what did God do? “He saved me.” God is drawn to weakness and humility (James
4:6, 8).
Thus, having reflected on God’s character, the psalmist
speaks to his own soul. We all need counsel
sometimes, especially if we do not feel restful or at peace. However, it can come only after prayer, considering
the attributes of God, and seeking His power for change. Then, we have a unique perspective and
ability to rest in the Lord, the only place true rest is found for the anxious
soul.
Our problem is that we don’t find rest in the Lord. Jeremiah 6:16 says, “Thus says Yahweh, ‘Stand
by the ways and see and ask for the ancient paths, where the good way is, and
walk in it; and you will find rest for your souls. But they said, “We will not walk in it.” ’ ” Jesus gives the word of good news, though: “Take
My yoke upon you and learn from Me, for I am gentle and humble in heart, and
you will find rest for your souls” (Matt. 11:29). It’s in the Lord that we find true, bountiful
rest for our souls!
In vv. 8, we see then three levels of deliverance. First, his life was spared; he says God
“rescued my soul from death.” Second, his
grief eased — God kept “my eyes from tears.”
Third, his path secured, in that God kept “my feet from stumbling.” Because of who God is, he fully delivers.
Thus, in v. 9, the psalmist has confidence that he can walk,
as opposed to stumbling or lying in the grave.
In fact, this is a “vow of obedience.”[16] He is going to dedicate himself to the service
of the Lord.
That brings us to the strange verses of vv. 10–11. When the psalmist was at his lowest, he felt
helpless, and men had failed him — or had falsely accused him. Yet, God remained true.
Thus, in v. 10, the psalmist says, “I believed when I said
[all this],” or “I believed,
even when I spoke” (ESV).
This becomes Paul’s point when he
alludes to this in 2 Corinthians 4:13, highlighting the believer’s hope in the
resurrection. In other words, even when
shaken and alarmed, the psalmist believed, for he walked by faith rather than
sight.[17]
Because he remembered, and because he thought about who God
is, he was able to believe. And, with
belief comes true thanksgiving. Such
thanksgiving should come with the people of God, bringing us to the final aspect
of thanksgiving.
IV.
Third, Thanksgiving involves Worshipping God Together
(vv. 12–19)
What shall I give
to Yahweh in return
For all His bountiful dealings with me?
I shall lift up
the cup of salvation
And call upon the name of Yahweh.
I shall pay my
vows to Yahweh,
Oh may it be in the presence of all His people.
Precious in the
sight of Yahweh
Is the death of His holy ones.
O Yahweh, surely I
am Your slave,
I am Your slave, the son of Your maidservant,
You have loosed my bonds.
To You I shall
offer a sacrifice of thanksgiving,
And call upon the name of Yahweh.
I shall pay my
vows to Yahweh,
Oh may it be in the presence of all His people,
In the courts of
the house of Yahweh,
In the midst of you, O Jerusalem.
Praise Yah!
The psalmist shifts from personal reflection to public response.
Having remembered God’s work and
meditated on His character, he now commits himself to worship.[18] Let’s briefly consider these remaining
verses.
Verse 12 is the
natural question of a thankful heart. He
is not asking how to repay God in the sense of a debt owed. As Scripture repeatedly makes clear, we
cannot; God’s deliverance was an act of grace. Rather, this is an expression of gratitude,
which comes down to “obedience and thanksgiving.”[19]
We see this in the next verses. He talks about lifting up his cup, which is the
only place in the OT this exact phrase appears.[20] He could be giving a metaphor for celebrating
deliverance, but more likely, he’s referring to a ritual drink offering[21] or an
echo of the Passover “cup of salvation.”[22] It is part of public praise to the Lord.[23]
He will also “pay his vows.”
These are the promises made in crisis now fulfilled in worship.[24] The emphasis here is on corporate praise. In both vv. 14 and 18, he expresses a desire
to do so in the presence of God’s people.
This is not because of pride, a desire for all to see. Rather, this is one reason giving is part of
the worship service — it’s an expression of love and joy for the people of God. Thanksgiving is not merely private; it’s also
meant to encourage the entire congregation!
With v. 15, we come to a verse often quoted at funerals. It teaches that God values the lives (and the
deaths) of His saints. Indeed, God does
not allow His people to die meaninglessly because of their significance to Him.[25] In other words, our suffering and deliverance
matter to Him.
Because of how precious the Lord treated him, he declares in
v. 16, “O Yahweh, surely I am Your slave.”
This may be troubling language for some to profess, but remember that
Jesus called us to be servants of one another (cf. John 13:1–17).[26] Yet, in the irony of God, His slaves have
loosed bonds! There is true freedom in
the slavery of the Lord!
As Yahweh’s slave, the psalmist says in the remaining three
verses that he will serve the Lord. There
were sacrifices of thanksgiving in the OT, and Romans 12:1 says, “Therefore I
exhort you, brothers, by the mercies of God, to present your bodies as a
sacrifice—living, holy, and pleasing
to God, which is your spiritual
service of worship.” The psalmist sees
himself as God’s instrument for His holy purposes.
The joy should lead to praise among God’s people. Everyone should break into a chorus of “Praise
Yah,” which is a translation of Hallelujah! The
psalmist’s personal deliverance becomes the congregation’s shared celebration,
sparking community worship.
V.
Conclusion
Psalm 116 teaches us that thanksgiving is not merely a
holiday. Rather, it’s a lifestyle rooted
in remembering, meditating, and worshipping.
We must remember what God has done, who God is, and then express our
gratitude in worship — both personally and publicly.
Some of you lack joy because you miss a step or two
here. Maybe you neglect to think about the
character of God during sorrow. Perhaps
you forget how God has helped in the past when a new trial coils around your
life. You might even grow sullen and
withdraw from worship. Yet, we see a
positive example of thanksgiving here, one that points us to the God who saves.
Let us praise Yah together whenever we have opportunity!
[1] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study
Bible, (Bellingham, WA: Lexham Press, 2012, 2016), Ps 116:1–19.
[2] John MacArthur Jr., Ed., The MacArthur Study Bible, electronic ed., (Nashville, TN: Word
Pub., 1997), 847.
[3] J. I. Packer, Wayne Grudem, and Ajith Fernando, Eds., ESV Global Study Bible, (Wheaton, IL:
Crossway, 2012), 821.
[4] Barry, Ps 116:1–4.
[5] Packer, 821.
[6] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The Nelson Study Bible: New King
James Version, (Nashville: T. Nelson Publishers, 1997), Ps 116:1–2.
[7] Kevin R. Warstler, CSB
Study Bible: Notes, 2017, 920.
[8] Radmacher.
[9] Barry, Ps 116:2.
[10] Ibid., Ps 116:3.
[11] Warren W. Wiersbe, Be
Exultant, “Be” Commentary Series, 1st ed., (Colorado Springs, CO: Cook
Communications Ministries, 2004), 92.
[12] Packer, 822.
[13] Mark Olivero, Lexham
Survey of Theology, 2018.
[14] Radmacher, Ps 116:6.
[15] Barry, Ps 116:6.
[16] MacArthur, 848.
[17] Ibid.
[18] Barry, Ps 116:12–14.
[19] MacArthur.
[20] Ibid.
[21] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul
Copan, J. P. Moreland, and Doug Powell, The
Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith,
(Nashville, TN: Holman Bible Publishers, 2007), 889.
[22] Radmacher, Ps 116:12–13.
[23] Allen P. Ross, The
Bible Knowledge Commentary: An Exposition of the Scriptures, 1985, 1, 877.
[24] Barry, Ps 116:14.
[25] Cabal.
[26] Radmacher, Ps 116:16–17.