Psalms 116:5

“Gracious is the Lord, etc.] So the psalmist found him, calling upon him; so he is in Christ, the author and giver of all grace, to help in time of need. And righteous; faithful to his promises, just in every dispensation of his providence, even in afflictive ones; righteous in punishing the enemies of his people, and in saving, justifying, and pardoning them for Christ’s sake. Yea, our God is merciful; compassionate, tenderhearted, a heart full of pity, as a father to his child; and sympathizes with his people under all their afflictions, and saves them out of them; see (<198605>Psalm 86:5,15).”

“Gracious is the Lord - This fact was his encouragement when he called on God. He believed that God was a gracious Being, and he found him to be so. Compare the notes at Hebrews 11:6. And righteous ... - Just; true; faithful. This, too, is a proper foundation of appeal to God: not that we are righteous, and have a claim to his favor, but that he is a Being who will do what is right; that is, what is best to be done in the case. If he were an unjust Being; if he were one on whose stability of character, and whose regard for right, no reliance could be placed, we could never approach him with confidence or hope. In this sense we may rely on his justice - his justness of character - as a ground…”

“116:5-7 The gracious, righteous, and compassionate Lord (see 111:1-5) rescued and gave rest to the psalmist.”

“Gracious: Psa 86:5, Psa 86:15, Psa 103:8, Psa 112:4, Psa 115:1, Psa 145:8; Exo 34:6, Exo 34:7; Neh 9:17, Neh 9:31; Dan 9:9; Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:4; Ti1 1:14; Tit 3:4-7 and righteous: Psa 119:137, Psa 145:4-7, Psa 145:17; Ezr 9:15; Neh 9:8, Neh 9:33; Isa 45:21; Dan 9:7, Dan 9:14; Rom 3:25, Rom 3:26; Jo1 1:9 Psalms 116:6”

“With "gracious" and "compassionate" is here associated, as in Psa 112:4, the term "righteous," which comprehends within itself everything that Jahve asserts concerning Himself in Exo 34:6. from the words "and abundant in goodness and truth" onwards. His love is turned especially toward the simple (lxx τὰ νήπια, cf. Mat 11:25), who stand in need of His protection and give themselves over to it. פּתאים, as in Pro 9:6, is a mode of writing blended out of פּתאים and פּתיים. The poet also has experienced this love in a time of impotent need. דּלּותי is accented on the ultima here, and not as in Psa 142:7 on the penult. The accentuation is regulated by some phonetic or rhythmical law that has…”