Psalmen 56:12

In prospect of his deliverance the poet promises beforehand to fulfil the duty of thankfulness. עלי, incumbent upon me, as in Pro 7:14; Sa2 18:11. נדריך, with an objective subject, are the vows made to God; and תּודות are distinguished from them, as e.g., in Ch2 29:31. He will suffer neither the pledged שׁלמי נדר nor the שׁלמי תּודה to be wanting; for - so will he be then able to sing and to declare - Thou hast rescued, etc. The perfect after כּי denotes that which is then past, as in Psa 59:17, cf. the dependent passage Psa 116:8. There the expression is ארצות החיּים instead of אור החיּים (here and in Elihu's speech, Job 33:30). Light of life (Joh 8:12) or of the living (lxx τῶν ζώντων) is not exclusively the sun-light of this present life. Life is the opposite of death in the deepest and most comprehensive sense; light of life is therefore the opposite of the night of Hades, of this seclusion from God and from His revelation in human history.

It seems by this, and many other psalms, that even in times of the greatest trouble and distress David never hung his harp upon the willow-trees, never unstrung it or laid it by; but that when his dangers and fears were greatest he was still in tune for singing God's praises. He was in imminent peril when he penned this psalm, at least when he meditated it; yet even then his meditation of God was sweet. I. He complains of the malice of his enemies, and begs mercy for himself and justice against them (Psa 56:1, Psa 56:2, Psa 56:5-7). II. He confides in God, being assured that he took his part, comforting himself with this, that therefore he was safe and should be victorious, and that while he lived he should praise God (Psa 56:3, Psa 56:4, Psa 56:8-13). How pleasantly may a good Christian, in singing this psalm, rejoice in God, and praise him for what he will do, as well as for what he has done. To the chief musician upon Jonath-elem-rechokim, Michtam of David, when the Philistines took him in Gath.