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Text -- Psalms 116:11 (NET)

Strongs On/Off
Context
116:11 I rashly declared, “All men are liars.”
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: VULGATE | Testimony | Temple, the Second | TEXT OF THE OLD TESTAMENT | Rashness | Psalms | Praise | PSALMS, BOOK OF | Lies and Deceits | Liars | LEASING | Hymn | Hallel | HASTE | HALLELUJAH | God | Complaint | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Psa 116:10-11 - -- Confidence in God opposed to distrust of men, as not reliable (Psa 68:8-9). He speaks from an experience of the result of his faith.

Confidence in God opposed to distrust of men, as not reliable (Psa 68:8-9). He speaks from an experience of the result of his faith.

JFB: Psa 116:11 - -- Literally, "terror," or "agitation," produced by his affliction (compare Psa 31:22).

Literally, "terror," or "agitation," produced by his affliction (compare Psa 31:22).

Clarke: Psa 116:11 - -- I said in my haste - This is variously translated: I said in my Light, Chaldee. In my excess, or ecstasy, Vulgate. In my ecstasy, εκστασει,...

I said in my haste - This is variously translated: I said in my Light, Chaldee. In my excess, or ecstasy, Vulgate. In my ecstasy, εκστασει, Septuagint. fi tahayury , in my giddiness, Arabic. In my fear or tremor, Syriac. I quoth in outgoing mine, when I was beside myself, Anglo-Saxon. In myn oute passyng, old Psalter. When passion got the better of my reason, when I looked not at God, but at my afflictions, and the impossibility of human relief

Clarke: Psa 116:11 - -- All men are liars - כל האדם כזב col haadam cozeb , "the whole of man is a lie."Falsity is diffused through his nature; deception proceeds ...

All men are liars - כל האדם כזב col haadam cozeb , "the whole of man is a lie."Falsity is diffused through his nature; deception proceeds from his tongue; his actions are often counterfeit. He is imposed on by others, and imposes in his turn; and on none is there any dependence till God converts their heart

"O what a thing were man, if his attire

Should alter with his mind

And, like a dolphin’ s skin

His clothes combine with his desires

Surely if each one saw another’ s heart

There would be no commerce

All would disperse, And live apart.

Hebert

To the same purpose I shall give the following Italian proverb: -

Con arte e con inganno

Si vive mezzo l’ anno

Con inganno e con art

Si vive l’ altro parti

"Men live half the year by deceit and by art

By art and deceit men live the other part.

Who gives this bad character of mankind? Man.

Calvin: Psa 116:11 - -- 11.I said in my fear Some take the word חפז , chaphaz, to denote haste or flight, and consider it as expressive of what David said when he fled...

11.I said in my fear Some take the word חפז , chaphaz, to denote haste or flight, and consider it as expressive of what David said when he fled in great haste from the face of Saul. But, as it figuratively signifies fear, I have no doubt that David here declares that he felt astonished and dejected in spirit, as if he were upon the brink of a precipice, ready to tumble into the abyss. He acknowledges that, when he was so dreadfully harassed in mind, his heart had almost sunk within him. Annotators are not agreed about the meaning of the second member of the verse. One class holding that David declares that he doubted the promise of the kingdom made to him by the prophet Samuel. That Samuel was a competent witness, admits of no question; but when David saw himself banished from his native country, and constantly exposed to death in various forms, he might be overtaken by the temptation that he had been vainly and ineffectually anointed by Samuel. According to them, the meaning is — I had almost perished in my flight, and the promise given me fled away; and, moreover, I had been deceived by delusive hope. Another class, putting an opposite interpretation upon this passage, assert that David surmounted the temptation; so that, when Satan by his wiles wished to make him despair, he instantly recovered himself; and removed all occasion of unbelief in the following manner: “What art thou doing, miserable man that thou art, and whither art thou hastening? Darest thou, even indirectly, impute falsehood to God? Nay, rather let him be true, and let vanity, and falsehood, and perfidy, lie at thine own door.” My own opinion is, that this doctrine is to be understood more generally, that David did not intend this prediction directly for himself; but, his mind being perplexed, he inadvertently entangled himself in the snares of Satan, and was unable to place his confidence any where. The faithful often stagger, and Satan bringing them into a state of deep darkness, the word of God almost forsakes them; still they do not abandon their confidence, nor deliberately charge God with falsehood, but rather keep their evil thoughts under restraint. The verb to say, among the Hebrews, is expressive of firm persuasion, as we say in French, J’ay conclu, ou resolu , “I have concluded, or resolved;” and, therefore, we are to understand that this temptation could not enter David’s heart, without his instantly withstanding it. Consequently, the view which I have given of the passage is the proper one, That David did not see God during this season of mental darkness. The faithful do not deliberately speak against God, or ask whether he be true or not, nor does this horrid blasphemy completely engross their thoughts; but, on the contrary, as often as it arises, they banish it from them, and hold it in abhorrence. Nevertheless, it occasionally happens that they are so troubled, that they behold nothing except vanity and falsehood. Such was David’s experience during this fear and trouble; he felt as if a dense fog obstructed his vision. “There is no certainty, no security. What shall I think? In what shall I confide? To what shall I have recourse?” Frequently do the faithful thus reason with themselves, there is no trust to be reposed in men. A veil is spread over their eyes, which, preventing them from seeing the light of God, causes them to grovel upon the earth, till, being elevated above the heavens, they begin anew to discern the truth of God.

The design of David, as I formerly observed, is in all respects to magnify the grace of God; and for this purpose, in speaking of his trials, he acknowledges that he did not deserve divine help and comfort; for he ought to have recollected, that, depending on the prophecy, he would have risen superior to all unbelief. This, he says, he did not do, because, owing to the perturbation of his mind, he could see nothing but vanity. If his faith was shaken in this violent manner, what will we do if God do not support and sustain us? This is not meant to keep the faithful in suspense between doubt and uncertainty, but rather to make them call more earnestly upon God. We ought to consider this trial attentively, for we can form no conception of these assaults until we actually experience them. Let us at the same time remember, that David’s attack was only temporary, continuing while he was perplexed with doubt, in consequence of the prophecy having escaped from his recollection.

TSK: Psa 116:11 - -- in my : Psa 31:22; 1Sa 27:1 All : 2Ki 4:16; Jer 9:4, Jer 9:5; Rom 3:4

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 116:11 - -- I said in my haste - The Hebrew word used here means to flee in haste; to be in alarm and trepidation; and the idea seems to be, that the asser...

I said in my haste - The Hebrew word used here means to flee in haste; to be in alarm and trepidation; and the idea seems to be, that the assertion referred to was made under the influence of excitement - or that it was not the result of sober reflection, but of an agitated state of mind. It does not necessarily imply that that which was said was false, for many true statements may be made when the mind is agitated and excited; but the meaning is, that he was then in such a state of mind as to suggest the belief, and to cause the assertion that all people are liars. Whether calm reflection would, or would not, confirm this impression of the moment would be a fair question after the excitement was over.

All men are liars - Are false; no one is to be relied on. This was said in the time of his affliction, and this added much to his affliction. The meaning is that, in those circumstances of distress, no one came to his aid; no one sympathized with him; there was no one to whom he could unbosom himself; no one seemed to feel any interest in him. There were relatives on whom he might have supposed that he could rely; there may have been those to whom he had shown kindness in similar circumstances; there may have been old friends whose sympathy he might have had reason to expect; but all failed. No one came to help him. No one shed a tear over his sorrows. No one showed himself true to friendship, to sympathy, to gratitude. All people seemed to be false; and he was shut up to God alone. A similar thing is referred to in Psa 41:5-9; Psa 88:18; compare also Job 19:13-17. This is not an unnatural feeling in affliction. The mind is then sensitive. We need friends then. We expect our friends to show their friendship then. If they do not do this, it seems to us that the entire world is false. It is evident from the whole course of remark here that the psalmist on reflection felt that he had said this without due thought, under the influence of excitement - and that he was disposed, when his mind was restored to calmness, to think better of mankind than he did in the day of affliction and trouble. This also is not uncommon. The world is much better than we think it is when our own minds are morbid and our nerves are unstrung; and bad as the world is, our opinion of it is not unfrequently the result rather of our own wrong feeling than of just reflection on the real character of mankind.

Poole: Psa 116:11 - -- I said yet once I confess I spake very unadvisedly. In my haste ; through hastiness and precipitation of my mind, for want of due consideration, as ...

I said yet once I confess I spake very unadvisedly. In my haste ; through hastiness and precipitation of my mind, for want of due consideration, as the same phrase is used, Psa 31:22 . Or, in my terror or amazement , when I was discomposed and distracted with the greatness of my troubles.

All men are liars: the sense is either,

1. All men, yea, even my former friends and companions, prove deceitful and perfidious, all human help faileth me; so that my case is desperate, if God do not help me. Or,

2. All men, God’ s own prophets not excepted, are liable to mistakes by the condition of their nature, as they are men, and therefore may easily deceive others; and this might be the case of Samuel in his promise of the kingdom to me. Thus he questions the truth of God’ s promises, yet so as he doth not strike directly at God, but only reflects upon the instrument.

PBC: Psa 116:11 - -- See PB: Ps 30:7

See PB: Ps 30:7

Gill: Psa 116:11 - -- I said in my haste, all men are liars. The sin of lying is common to man; there is a natural proneness and propensity to it: men go astray from the w...

I said in my haste, all men are liars. The sin of lying is common to man; there is a natural proneness and propensity to it: men go astray from the womb, speaking lies; yet such who have received the grace of God "put it off" with the rest of "the deeds of the old man", and are "children that will not lie". Wherefore, though the greater part of mankind might deserve this character, yet all and every individual of them did not. However degenerate the age was in which David lived, and the faithful among men were few; yet there were some to whom this imputation did not belong; and therefore, on cool reflection, he owned it was said "in haste"; not with thought and deliberation, but rashly and precipitately, unadvisedly, in a passion, and under a temptation, and when off of his guard; and which he acknowledged and repented of. The Targum is,

"I said in my flight;''

when he made haste and fled from Saul, whom he might call a liar and dissembler, pretending respect to him when he had none; and also his courtiers; nay, even Samuel himself, who had anointed him, and assured him he should be king; and yet now he thought he had deceived him, and he should perish by the hand of Saul, and never come to the kingdom, 1Sa 27:1; or when he fled from his son Absalom, whom he might call a liar, who had deceived him with the pretence of a vow; and also Ahithophel and others, who proved treacherous and unfaithful to him. Some take the words in a quite different sense, as an instance of his great faith; that when he was so greatly afflicted, and obliged to fly, yet declared that every man that should say he should not come to the kingdom was a liar; so Kimchi: and others think his meaning is, that every man is a liar in comparison of God, who is true and faithful to his promises, and not a man, that he should lie. Men of both high and low degree are a lie and vanity, and not to be trusted and depended upon; but a man may safely put confidence in the Lord; to this agrees Rom 3:4; where the apostle seems to have some respect to this passage.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 116:11 Heb “I said in my haste.”

Geneva Bible: Psa 116:11 I said in my ( g ) haste, All men [are] liars. ( g ) In my great distress I thought God would not regard man, who is but lies and vanity, yet I overc...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 116:1-19 - --1 The psalmist professes his love and duty to God for his deliverance.12 He studies to be thankful.

MHCC: Psa 116:10-19 - --When troubled, we do best to hold our peace, for we are apt to speak unadvisedly. Yet there may be true faith where there are workings of unbelief; bu...

Matthew Henry: Psa 116:10-19 - -- The Septuagint and some other ancient versions make these verses a distinct psalm separate from the former; and some have called it the Martyr's ps...

Keil-Delitzsch: Psa 116:10-14 - -- Since כּי אדבּר does not introduce anything that could become an object of belief, האמין is absolute here: to have faith, just as in Jo...

Constable: Psa 107:1--150:6 - --V. Book 5: chs. 107--150 There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110...

Constable: Psa 116:1-19 - --Psalm 116 An unnamed writer gave thanks to God for delivering him from imminent death and lengthening hi...

Constable: Psa 116:3-11 - --2. The psalmist's account of his deliverance 116:3-11 116:3 Evidently the writer had been very close to death. He pictured it as reaching out to him w...

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Commentary -- Other

Evidence: Psa 116:11 " ...20,000 middle and high-schoolers were surveyed by the Josephson Institute of Ethics —a nonprofit organization in Marina del Rey, Calif., devote...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 116 (Chapter Introduction) Overview Psa 116:1, The psalmist professes his love and duty to God for his deliverance; Psa 116:12, He studies to be thankful.

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 116 (Chapter Introduction) THE ARGUMENT This Psalm contains a solemn thanksgiving to God for a glorious deliverance from grievous and dangerous calamities; as also from great...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 116 (Chapter Introduction) (Psa 116:1-9) The psalmist declares his love to the Lord. (Psa 116:10-19) His desire to be thankful.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 116 (Chapter Introduction) This is a thanksgiving psalm; it is not certain whether David penned it upon any particular occasion or upon a general review of the many gracious ...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 116 (Chapter Introduction) INTRODUCTION TO PSALM 116 Theodoret applies this psalm to the distresses of the Jews in the times of the Maccabees under Antiochus Epiphanes; and R...

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