Text -- Psalms 16:10 (NET)

16:10 You will not abandon me to Sheol; you will not allow your faithful follower to see the Pit.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 16:10

In the state of the dead.

Wesley: Psa 16:10

Me thy holy son, whom thou hast sanctified and sent into the world. It is peculiar to Christ, to be called the holy one of God.

Wesley: Psa 16:10

To be corrupted or putrefied in the grave, as the bodies of others are.

JFB: Psa 16:10

Or, "self." This use of "soul" for the person is frequent (Gen 12:5; Gen 46:26; Psa 3:2; Psa 7:2; Psa 11:1), even when the body may be the part chiefly affected, as in Psa 35:13; Psa 105:18. Some cases are cited, as Lev 22:4; Num 6:6; Num 9:6, Num 9:10; Num 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.

JFB: Psa 16:10

Abandon to the power of (Job 39:14; Psa 49:10). Hell as (Gen 42:38; Psa 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; Job 17:13; Ecc 9:10, &c.). So the Greek Hades (compare Act 2:27, Act 2:31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Psa 9:17; Pro 5:5; Pro 7:27).

JFB: Psa 16:10

Literally, "give" or "appoint."

JFB: Psa 16:10

(Psa 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious.

JFB: Psa 16:10

Or, "experience"--undergo (Luk 2:26).

JFB: Psa 16:10

Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Act 2:27; Act 13:36-37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Psa 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Act 13:36-37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Act 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

Clarke: Psa 16:10

Thine Holy One - This is in the plural number, חסידיך chasideycha , thy Holy Ones; but none of the versions translate it in the plural; and as it is in the singular number, חסידך chasidecha , in several ancient editions, among which is the Complutensian Polyglot, and no less than two hundred and sixty-four of Kennicott’ s and De Rossi’ s MSS., and in the quotation by St. Peter, in Act 2:27; Act 13:35, we may take it for granted that the present reading is a corruption; or that חסידיך is an emphatic singular

As to leaving the soul In hell, it can only mean permitting the life of the Messiah to continue under the power of death; for שאול sheol signifies a pit, a ditch, the grave, or state of the dead. See the notes on the parallel places, Act 2:25 (note), etc

Clarke: Psa 16:10

See corruption - All human beings see corruption, because born in sin, and liable to the curse. The human body of Jesus Christ, as being without sin, saw no corruption.

Calvin: Psa 16:10

The Psalmist goes on to explain still more fully the preceding doctrine, by declaring that as he is not afraid of death, there is nothing wanting which is requisite to the completion of his joy. Whence it follows, that no one truly trusts in God but he who takes such hold of the salvation which God has promised him as to despise death. Moreover, it is to be observed, that David’s language is not to be limited to some particular kind of deliverance, as in Psa 49:15, where he says, “God hath redeemed my soul from the power of the grave,” and in other similar passages; but he entertains the undoubted assurance of eternal salvation, which freed him from all anxiety and fear. It is as if he had said, There will always be ready for me a way of escape from the grave, that I may not remain in corruption. God, in delivering his people from any danger, prolongs their life only for a short time; but how slender and how empty a consolation would it be to obtain some brief respite, and to take breath for a short time, until death, coming at last, should terminate the course of our life, ³³³ and swallow us up without any hope of deliverance? Hence it appears that when David spake thus, he raised his mind above the common lot of mankind. As the sentence has been pronounced upon all the children of Adam, “Dust thou art, and unto dust shalt thou return,” (Gen 3:19,) the same condition in this respect awaits them all without exception. If, therefore, Christ, who is the first-fruits of those who rise again, does not come forth from the grave, they will remain for ever under the bondage of corruption. From this Peter justly concludes, (Act 2:30,) that David could not have gloried in this manner but by the spirit of prophecy; and unless he had had a special respect to the Author of life, who was promised to him, who alone was to be honored with this privilege in its fullest sense. This, however, did not prevent David from assuring himself of exemption from the dominion of death by right, seeing Christ, by his rising from the dead, obtained immortality not for himself individually, but for us all. As to the point, that Peter (Act 2:30) and Paul (Act 13:33) contend that this prophecy was fulfilled in the person of Christ alone, ³³⁴ the sense in which we must understand them is this, that he was wholly and perfectly exempted from the corruption of the grave, that he might call his members into his fellowship, and make them partakers of this blessing, ³³⁵ although by degrees, and each according to his measure. As the body of David, after death, was, in the course of time, reduced to dust, the apostles justly conclude that he was not exempted from corruption. It is the same with respect to all the faithful, not one of whom becomes a partaker of incorruptible life without being first subjected to corruption. From this it follows that the fullness of life which resides in the head alone, namely, in Christ, falls down upon the members only in drops, or in small portions. The question, however, may be asked, as Christ descended into the grave, was not he also subject to corruption? The answer is easy. The etymology or derivation of the two words here used to express the grave should be carefully attended to. The grave is called שאול , sheol, being as it were an insatiable gulf, which devours and consumes all things, and the pit is called שחת , shachath, which signifies corruption. These words, therefore, here denote not so much the place as the quality and condition of the place, as if it had been said, The life of Christ will be exempted from the dominion of the grave, inasmuch as his body, even when dead, will not be subject to corruption. Besides, we know that the grave of Christ was filled, and as it were embalmed with the life-giving perfume of his Spirit, that it might be to him the gate to immortal glory. Both the Greek and Latin Fathers, I confess, have strained these words to a meaning wholly different, referring them to the bringing back of the soul of Christ from hell. But it is better to adhere to the natural simplicity of the interpretation which I have given, that we may not make ourselves objects of ridicule, to the Jews; and farther, that one subtilty, by engendering many others, may not involve us in a labyrinth. In the second clause mention is without doubt made of the body; and we know it to be a mode of speaking very common with David intentionally to repeat the same thing twice, making a slight variation as to words. It is true, we translate נפש , nephesh, by soul, but in Hebrew it only signifies the vital breath, or life itself

Defender: Psa 16:10

Christ's Spirit descended into Sheol, but He returned to raise His own resting body before the flesh could begin to decay."

TSK: Psa 16:10

my : Psa 9:17, Psa 49:15 *marg. Psa 139:8; Lev 19:28; Num 6:6; Deu 32:22; Job 11:8; Pro 15:11, Pro 27:20; Isa 5:14, Isa 14:9; Amo 9:2; Luk 16:23; Act 3:15; 1Co 15:55; Rev 1:18, Rev 20:13

hell : The word hell, from the Saxon hillan or helan , to hide, or from holl , a cavern, though now used only for the place of torment, anciently denoted the concealed or unseen place of the dead in general; corresponding to the Greek αδηϚ , i.e., ο αιδηϚ τοπος , the invisible place and the Hebrew sheol , from shaal , to ask, seek, the place and state of those who are out of the way, and to be sought for.

neither : Act 2:27-31, Act 13:35-38; 1Co 15:42, 1Co 15:50-54

thine : Dan 9:24; Luk 1:35, Luk 4:34; Act 3:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 16:10

For thou will not leave - The language used here implies, of course, that what is here called the soul would be in the abode to which the name hell is given, but "how long"it would be there is not intimated. The thought simply is, that it would not be "left"there; it would not be suffered to "remain"there. Whether it would be restored to life again in a few days, or after a longer period, is not implied in the term used. It would be fulfilled, though, as in the case of the Lord Jesus, the resurrection should occur in three days; or though, as in the case of David, it would occur only after many ages; or though, as Abraham believed of Isaac if he was offered as a sacrifice Heb 11:19, he should be restored to life at once. In other words, there is no allusion in this language to time. It is only to the "fact"that there would be a restoration to life.

My soul - DeWette renders this, "my life."The Hebrew word - נפשׁ nephesh - which occurs very frequently in the Scriptures, means properly "breath;"then, the vital spirit, life; then, the rational soul, the mind; then, an animal, or animated thing - that which "lives;"then, oneself. Which of these senses is the true one here must be determined from the connection, and the meaning could probably be determined by a man’ s asking himself what he would think of if he used similar language of himself - "I am about to die; my flesh will go down to the grave, and will rest in hope - the hope of a resurrection; my breath - my soul - will depart, and I shall be dead; but that life, that soul, will not be extinct: it will not be "left"in the grave, the abode of the dead; it will live again, live on forever."It seems to me, therefore, that the language here would embrace the immortal part - that which is distinct from the body; and that the word here employed may be properly understood of the soul as we understand that word. The psalmist probably understood by it that part of his nature which was not mortal or decaying; that which properly constituted his life.

In hell - - לשׁאול lish^e 'ôl , "to Sheol."See Psa 6:5, note; Isa 5:14, note. This word does not necessarily mean hell in the sense in which that term is now commonly employed, as denoting the abode of the wicked in the future world, or the place of punishment; but it means the region or abode of the dead, to which the grave was regarded as the door or entrance - the under-world. The idea is, that the soul would not be suffered to remain in that under-world - that dull, gloomy abode (compare the notes at Job 10:21-22), but would rise again to light and life. This language, however, gives no sanction to the words used in the creed, "he descended into hell,"nor to the opinion that Christ went down personally to "preach to the spirits in prison "- the souls that are lost (compare the notes at 1Pe 3:19); but it is language derived from the prevailing opinion that the soul, through the grave, descended to the under-world - to the abodes where the dead were supposed still to reside. See the notes at Isa 14:9. As a matter of fact, the soul of the Saviour at his death entered into "paradise."See the notes at Luk 23:43.

Neither wilt thou suffer - literally, "thou wilt not give;"that is, he would not give him over to corruption, or would not suffer him to return to corruption.

Thine Holy One - See the notes at Act 2:27. The reading here in the text is in the plural form, "thy holy ones;"the marginal reading in the Hebrew, or the Qeri’ , is in the singular, "thine Holy One."The singular form is followed by the Aramaic Paraphrase, the Latin Vulgate, the Septuagint, the Arabic, and in the New Testament, Act 2:27. The Masoretes have also pointed the text as if it were in the singular. Many manuscripts and earlier editions of the Bible, and all the ancient versions, read it in the same manner. It is probable, therefore, that this is the true reading. The Hebrew word rendered holy one - חסיד châsı̂yd - means properly kind, benevolent, liberal, good, merciful, gracious, pious. Gesenius, Lexicon. It would be applicable to any persons who are pious or religious, but it is here restricted to the one whom the psalmist had in his eye - if the psalm referred to himself, then to himself; if to the Messiah, then to him. The term is several times given to the Saviour as being especially adapted to him. See Mar 1:24; Luk 4:34; Act 3:14; compare Luk 1:35. It is applied to him as being eminently holy, or as being one whom God regarded as especially his own. As the passage here is expressly applied to him in the Acts of the Apostles Act 2:27, there can be no doubt that it was intended by the Spirit of inspiration to designate him in this place, whatever reference it may have had primarily to David himself.

To see - That is, to experience; to be acquainted with. The word is used often to denote perceiving, learning, or understanding anything by experience. Thus, "to see life,"Ecc 9:9; "to see death,"Psa 89:48; "to see sleep,"Ecc 8:16; "to see famine,"Jer 5:12; "to see good,"Psa 34:12; "to see affliction,"Lam 3:1; "to see evil,"Pro 27:12. Here it means that he would not "experience"corruption; or would not return to corruption.

Corruption - - שׁחת shachath . This word is frequently used in the Scriptures. It is translated "ditch"in Job 9:31; Psa 7:15; "corruption"(as here), in Job 17:14; Psa 49:9; Jon 2:6; "pit,"in Job 33:18, Job 33:24, Job 33:28, Job 33:30; Psa 9:15; Psa 30:9; Psa 35:7; Pro 26:27; Isa 38:17; Isa 51:14; Eze 19:4; Eze 28:8; "grave,"in Job 33:22; and "destruction,"in Psa 55:23. The common idea, therefore, according to our translators, is the grave, or a pit. The "derivation"seems not to be certain. Gesenius supposes that it is derived from שׁוח shûach - "to sink or settle down;"hence, a pit or the grave. Others derive it from שׁחת shāchath , not used in Qal, to destroy. The verb is used in various forms frequently; meaning to destroy, to ruin, to lay waste. It is translated here by the Latin Vulgate, "corruptionem;" by the Septuagint, διαφθοράν diaphthoran , corruption; by the Arabic in the same way.

The same word which is employed by the Septuagint is employed also in quoting the passage in the New Testament, where the argument of Peter Act 2:27, and of Paul Act 13:35-37, is founded on the supposition that such is the sense of the word here; that it does not mean merely "the pit, or the grave;"that the idea in the psalm is not that the person referred to would not go down to the grave, or would not "die,"but that he would not moulder back to dust in the grave, or that the "change"would not occur to him in the grave which does to those who lie long in the tomb. Peter and Paul both regard this as a distinct prophecy that the Messiah would be raised from the grave "without"returning to corruption, and they argue from the fact that David "did"return to corruption in the grave like other men, that the passage could not have referred mainly to himself, but that it had a proper fulfillment, and its highest fulfillment, in the resurrection of the Lord Jesus Christ. This interpretation the believer in the inspiration of Peter and Paul is bound to defend, and in reference to this it may be remarked,

(1) that it cannot be demonstrated that this is not the meaning of the word. The word may be as "fairly"derived from the verb to corrupt, as from the verb to sink down, and, indeed, more naturally and more obviously. The grammatical form would rather suggest this derivation than the other.

(2) It "is"a fair construction of the original word. It is such a construction as may be put upon it without any "forced"application, or any design to defend a theory or an opinion. In other words, it is not a mere "catch,"or a grasp at a "possible"meaning of the word, but it is a rendering which, on every principle of grammatical construction, may be regarded as a "fair"interpretation. Whatever may have been the exact idea in the mind of David, whether he understood this as referring only to himself, and to the belief that he would not "always"remain in the grave, and under the power of corruption; or whether he understood it as referring primarily to himself, and ultimately and mainly to the Messiah; or whether he understood it; as referring solely to the Messiah; or whether he did not at all understand the language which the Holy Spirit led him to employ (compare the notes at 1Pe 1:11-12), it is equally true that the sense which the apostles put on the words, in their application of the passage to the Messiah, is a suitable one.

(3) The ancient versions, as has been seen above, confirm this. Without an exception they give the sense of "corruption"- the very sense which has been given to the word by Peter and Paul. The authors of these versions had no theory to defend, and it may be presumed that they had a just knowledge of the true meaning of the Hebrew word.

(4) It may be added that this interpretation accords with the connection in which the word occurs. Though it may be admitted that the connection would not "necessarily"lead to this view, yet this interpretation is in entire harmony with the statements in the previous verses, and in the following verse. Thus, in the previous verse, the psalmist had said that "his flesh would rest in hope,"- a sentiment which accords with either the idea that he would at some future period be raised from the grave, and would not perish forever, though the period of the resurrection might be remote; or with the idea of being raised up so soon that the body would not return to corruption, that is, before the change consequent on death would take place. The sentiment in the following verse also agrees with this view. That sentiment is, that there is a path to life; that in the presence of God there is fulness of joy; that at his right hand there are pleasures forevermore - a sentiment, in this connection, founded on the belief of the resurrection from the dead, and equally true whether the dead should be raised immediately or at some remote period. I infer, therefore, that the apostles Peter and Paul made a legitimate use of this passage; that the argument which they urged was derived from a proper interpretation of the language; that the fair construction of the psalm, and the fact that David "had"returned to corruption, fully justified them in the application which they made of the passage; and that, therefore, it was the design of the Holy Spirit to convey the idea that "the Messiah"would be raised from the dead without undergoing the change which others undergo in the grave; and that it was thus "predicted"in the Old Testament, that be would be raised from the dead in the manner in which he was.

Poole: Psa 16:10

My soul i.e. my person, as this word is every where used by a synecdoche of the part, and then the person by another synecdoche of the whole is put for the body. The soul is oft put for the body; either for the living body, as Psa 35:3 105:18 , or for the carcass or dead body, as it is taken Lev 19:28 21:1 Num 5:2 6:6,9,11 9:10 19:11,13 ; and so it is interpreted in this very place, as it is produced, Act 2:29 , &c.; Act 13:36,37 .

In hell i.e. in the grave or state of the dead, as appears,

1. From the Hebrew word scheol , which is very frequently so understood, as is undeniably evident from Gen 42:38 Num 16:30 Job 14:13 compared with Job 17:13 Psa 18:5 30:3 141:7 Ecc 9:10 Eze 32:21,27 Jon 2:2 , and many other places.

2. From the following clause of this verse.

3. From Ac 2 13, where it is so expounded and applied. Thine Holy One , i.e. me thy holy Son, whom thou hast sanctified and sent into the world: It is peculiar to Christ to be called the Holy One of God , Mar 1:24 Luk 4:34 . To see corruption , or rottenness , i.e. to be corrupted or putrefied in the grave, as the bodies of others are. Seeing is oft put for perceiving by experience; in which sense men are said to see good , Psa 34:12 , and to see death , or the grave, Psa 89:48 Luk 2:26 Joh 8:51 , and to see sleep , Ecc 8:16 . And the Hebrew word shochath , though sometimes by a metonymy it signifies the pit or place of corruption , yet properly and generally it signifies corruption or perdition , as Job 17:14 33:18,30 Ps 35:7 55:23 Jon 2:6 , and is so rendered by the seventy Jewish interpreters, Psa 107:20 Pro 28:10 Jer 13:4 15:3 Lam 4:20 Eze 19:4 21:31 . And so it must be understood here, although some of the Jews, to avoid the force of this argument, render it the pit . But in that sense it is not true; for whether it be meant of David, as they say, or of Christ, it is confessed that both of them did see the pit, i.e. were laid in the grave. And therefore it must necessarily be taken in the other sense now mentioned; and so it is properly and literally true in Christ alone, although it may in a lower and metaphorical sense be applied to David, who had a just and well-grounded confidence, that although God might bring him into great dangers and distresses, which are called the sorrows of death , and the pains of hell , Psa 116:3 ; yet God would not leave him to perish in or by them.

Haydock: Psa 16:10

Their fat. That is, their bowels of compassion: for they have none for me. (Challoner) ---

They have become fat, and have given way to greater insolence, as we see too often verified, Deuteronomy xxxii. 15., Job xv. 26., and Psalm lxxii. 7. (Chaldean) (Calmet) ---

Proudly. Libertines are often prompted by vanity to speak as they do against God and man. (Haydock) ---

If Collins, Tindal, &c., had been cast upon some desert island, they would probably never have written such irreligious works as there would have been none to applaud them. (Berthier)

Gill: Psa 16:10

For thou wilt not leave my soul in hell,.... Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, "sheol" here, as "hades" in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ's soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Gen 42:38; and then by his "soul" must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word "soul" is sometimes used, even for a man's self, Psa 3:2. For it might be truly said of him, God's Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word "nephesh" is rendered in Num 9:6; so "anima" is used in Latin authors ^u: this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows:

neither wilt thou suffer thine Holy One to see corruption; that is, to lie so long in the grave as to putrefy and be corrupted; wherefore he was raised from the dead on the third day, according to the Scriptures, before the time bodies begin to be corrupted; see Joh 11:39; and this was owing not to the care of Joseph or Nicodemus, in providing spices to preserve it, but of God who raised him from the dead, and gave him glory; and who would not suffer his body to be corrupted, because he was holy, and because he was his Holy One; that so as there was no moral corruption in him, there should be no natural corruption in him; so the Jewish Midrash ^w interprets it, that

"no worm or maggot should have power over him;''

which is not true of David, nor of any but the Messiah. This character of "Holy One" eminently belongs to Christ above angels and men, yea, it is often used of the divine Being, and it agrees with Christ in his divine nature, and is true of him as man; he is the holy thing, the holy child Jesus; his nature is pure and spotless, free from the taint of original sin; his life and conversation were holy and harmless, he did no sin, nor knew any, nor could any be found in him by men or devils; his doctrines were holy, and tended to promote holiness of life; all his works are holy, and such is the work of redemption, which is wrought out in consistence with and to the glory of the holiness and righteousness of God; Christ is holy in all his offices, and is the fountain of holiness to his people; and he is God's Holy One, he has property in him as his Son, and as Mediator, and even as an Holy One; for he was sanctified and sent into the world by him, being anointed with the holy oil of his Spirit without measure. The word may be rendered, a "merciful" ^x or "liberal" and "beneficent one": for Christ is all this; he is a merciful as well as a faithful high priest, and he generously distributes grace and glory to his people.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 16:10

¹ tn Or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

² sn In ancient Israelite cosmology Sheol is the realm of the dead, viewed as being under the earth’s surface. See L. I. J. Stadelmann, The Hebrew Conception of the World, 165-76.

³ tn A “faithful follower” (חָסִיד [khasid], traditionally rendered “holy one”) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10). The psalmist here refers to himself, as the parallel line (“You will not abandon me to Sheol”) indicates.

⁴ tn That is, “experience.” The psalmist is confident that the Lord will protect him in his present crisis (see v. 1) and prevent him from dying.

sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95.

⁵ tn The Hebrew word שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 30:9; 49:9; 55:24; 103:4). Note the parallelism with the previous line.

Geneva Bible: Psa 16:10

For thou ^{( i )} wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

^{( i )} This is chiefly meant by Christ, by whose resurrection all his members have immortality.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 16:1-11

1 David, in distrust of merits, and hatred of idolatry, flees to God for preservation.

5 He shews the hope of his calling, of the resurrection, and life everlasting.

Maclaren: Psa 16:8-11

God With Us, And We With God

I have set the LORD always before me: because [he is] at my right hand, I shall not be moved. 9. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. 11. Thou wilt shew me the path of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore. Psalm 16:8-11.

THERE are, unquestionably, large tracts of the Old Testament in which the anticipation of immortality does not appear, and there are others in which its prosence may be doubtful. But here there can be no hesitation, I think, as to the meaning of these words. If we regard them carefully, we shall not only see clearly the Psalmist's hope of immortal life, but shall discern the process by which he came to it, and almost his very act of grasping at it; for the first verse of our text is manifestly the foundation of the second; and the facts of the one are the basis of the hopes of the other. That is made plain by the' therefore' which, in one of the intervening verses, links the concluding rapturous anticipations with the previous expressions.

If, then, we observe that here, in these two verses which I have read, there is a very remarkable parallelism, we shall get still more strikingly the connection between the devout life here and the perfecting of the same hereafter. Note how, even in our translation, the latter verse is largely an echo of the former, and how much more distinctly that is the case if we make a little variation in the rendering, which brings it closer to the original. I have set the Lord always before me; says the one,--that is the present. In Thy presence is fulness of joy,' says the other,--that is the consequent future. And the two words, which are rendered in the one case before me' and in the other case in Thy presence,' are, though not identical, so precisely synonymous that we may take them as meaning the same thing. So we might render I have set the Lord always before my face': Before Thy face is fulness of joy.' The other clause is, to an English reader, more obviously parallel: Because He is at my right hand I shall not be moved' --shall be steadied here. At Thy right hand are pleasures for evermore --the steadfastness here merges into eternal delights hereafter.

So then, we have two conditions sot before us, and the link between them made very plain. And I gather all that I have to say about these words into two statements. First, life here may be God's presence with us, to make us steadfast. And secondly, if so, life hereafter will be our presence with God to make us glad. That is the Psalmist's teaching, and I will try to enforce it.

I. First, Then, Life Hero May Be God's Presence With Us, To Make Us Steadfast.

Mark the Psalmist's language. I have set the Lord always in front of me--before my face.' Emphasis is placed on set' and always.' God is ever by our sides, but we may be very far away from Him, though He be not far off from every one of us,' and if we are to have Him blazing, clear and unobscured above and beyond all the mists and hubbub of earth, we shall need continual effort in order to keep Him in our sight. I have set the Lord' --He permits me to put out my hand, as it were, and station Him where I want Him, that I may always have Him in my sight, and be able to look at Him and be calm and blessed.

You cannot do that, if you let the world, and wealth, and business, and anxieties, and ambitions, and cares, and sorrows, and duties, and family responsibilities, jostle and hustle Him out of your minds and hearts. You cannot do it if, like John Bunyan's man with the muckrake, you keep your eyes always down on the straw at your feet, and never lift them to the crown above. How many men in Manchester walk its streets from year's end to year's end, and never look up to the sky except to see whether they must take their umbrellas with them or not? And so all the magnificence and beauty of the daily heavens, and the nightly gemming of the empty places with perpetually burning stars, are lost to them! So, God is blazing there in front of us, but unless we set ourselves to it, we shall never see Him. You have to look, by a conscious effort, over and away from the things that are seen and temporal' if you want to see the things that are unseen and eternal.'

But if you disturb the whole tenor of your being by agitations and distractions and petty cares, or if you defile it by sensual and fleshly lusts, and animal propensities gratified, and poor, miserable, worldly ambitions and longings filling up your souls, then God can no more be visible before your face than the blessed sun can mirror himself in a storm-tossed sea or in a muddy puddle. The heart must be pure, and the heart must be still, and the mind must be detached from earth, and glued to Heaven, and the glasses of the telescope must be sedulously cleansed from dust, if we are to be blessed with the vision of God continuously before our face.

Then note, still further, that if thus we have made God present with us, by realising the fact of His presence, when He comes, He comes with His hands full. I have set the Lord always before me,' says the Psalmist. And then he goes on to say, Because He is at my right hand.' Not only in front of you, then, David, to be looked at, but at your side! What for? What do we summon some one to come and stand beside us for? In order that from his presence there may come help and succour and courage and confidence. And so God comes to the right hand of the man who honestly endeavours through all the confusions and bustles of life to realise His sweet and calming presence. Where He comes He comes to help; not to be a spectator, but an ally in the warfare; and whoever sets the Lord before him will have the Lord at his right hand.

And then, note, still further, the steadfastness which God brings. I have spoken of the effort which brings God. I speak now of the steadfastness which He brings by His coming. The Psalmist's anticipation is a singularly modest one. Because He is at my right hand I shall' --What? Be triumphant? No! Escape sorrows? No! Have my life filled with serenity? No! I shall not be moved.' That is the best I can hope for. To be able to stand on the spot, with steadfast convictions, with steadfast purposes, with steadfast actions--continuously in one direction; having overcome all, to stand' --that is as much as the best of us can desire or expect, in this poor struggling life of ours.

What a profound consciousness of inward weakness and of outward antagonism there breathes in that humble and modest hope, as being the loftiest result of the presence of Omnipotence for our aid: I shall not be moved'! When we think of our inner weakness, when we remember the fluctuations of our feelings and emotions, when we compare the ups and downs of our daily life, or when we think of the larger changes covering years, which affect all our outlooks, our thoughts, our plans; and how

We all are changed by still degrees,All but the basis of the soul,'

it is much to say, I shall not be moved.' And when we think of the obstacles that surround us, of the storms that dash against us, how we are swept by surges of emotion that wash away everything before their imperious onrush, or swayed by blasts of temptation that break down the strongest defences, or smitten by the shocks of change and sorrow that crush the firmest hearts, it is much to say, in the face of a world pros-sing upon us with the force of the wind in a cyclone, that our poor, feeble reed shall stand upright and not be moved' in the fiercest blast. What went ye out for to see?' A reed shaken with the wind'--that is humanity. Behold! I have made thee an iron pillar and brazen walls, and they shall fight against thee, but they shall not prevail' --that is weak man, stiffened into uprightness, and rooted in steadfastness by the touch of the hand of a present God.

And, brother! there is nothing else that will stay a man's soul. The hold fast cannot be a part of the chain. It must be fastened to a fixed point. The anchor that is to keep the ship of your life from dragging and finding itself, when the morning breaks, a ghastly wreck upon the reef, must be outside of yourself, and the cable of it must be wrapped round the throne of God. The anchor of the soul, sure and steadfast, which will neither break nor drag, can only be firm when it enters into that within the veil.' God, and God only, can thus make us strong! So, dear friends, let us see to it that we fasten our aims and purposes, our faith and love, our submission and obedience, upon that mighty Helper who will be with us and make us strong, that we may' stand fast in the Lord and in the power of His might.'

II. Now, Secondly, Notice How, If So, Life Hereafter Will Be Our Presence With God, To Make Us Glad.

I have already pointed out briefly the connection between these two portions of my text, and I need only remark here that the link which holds them together is very obvious. If a man loves God, and trusts Him, and walks with Him,' after the fashion described in our former verse, then there will spring up, irrepressible and unconquerable, a conviction in that man's soul that this sweet and strong communion, which makes so much of the blessedness of life, must last after death. Anything is conceivable rather than that a man who walks with God shall cease to be! Rather, when he is not' any more found' among men, it is only because God took him.' Thus the emotions and experiences of a truly devout soul are (apart from the great revelation in Jesus Christ which hath brought" life and immortality to light ) the best evidence and confirmation of the anticipation of immortal life. It cannot be, unless our whole intellectual faculties are to be put into utter confusion, that such an experience as that of the man who loves God, and tries to trust Him, and walk before Him, is destined to be brought to nothingness with the mere dissolution of this earthly frame. The greatness and the smallness, the achievements and the failures, of the religious life as we see it here, all bear upon their front the mark of imperfection, and in their imperfection prophesy and proclaim a future completion. Because it is so great in itself, and because, being so great, its developments and influence are so strangely and sadly checked, the faith that knits a man to Christ demands eternity for its duration, and infinitude for its perfection. Thus, he that says I have set the Lord always before me,' goes on to say, with an undeniable accuracy of inference, Therefore Thou wilt not leave my soul in the under world.' God is not going to forget the soul that clave to Him, and anything is believable sooner than that.

Our texts not only assert this connection and base the confidence of immortality on the present experiences of the spirit that trusts in God, but also give the outline, at least, of the correspondences between the imperfections of the present and the perfectnesses of the future. And I cast this into two or three words before I close.

This is the first of them. If you will turn your faces to God, amidst all the flaunting splendours and vain shows and fleeting possessions of this present, His face will dawn on you yonder. We can say but little of what is meant by such a hope as that. But only this we can say, that there will be, as yet unimaginable, new wealths of revelation of the Father, and to match them, as yet unimaginable new inlets of apprehension and perception upon our parts, so that the sweetest, clearest, closest, most satisfying vision of God that has ever dawned on sad souls here, shall be but as in a glass darkly' compared with that face to face sight. We live away out on the far-off outskirts of the system where those great planets plough along their slow orbits, and turn their languid rotations at distances that imagination faints in contemplating, and the light and the heat and the life that reach them are infinitesimally small. We shall be shifted into the orb that is nearest the sun; and oh! what a rapture of light and life and heat will come to our amazed spirits: I have set the Lord always before me.' Twilight though the light has been, I have tried to keep it. I shall be of the sons of light close to the Throne and shall see Thy face. I shall be satisfied when I wake out of this sleep of life into Thy likeness.

Then, again, if you will keep God at your right hand here, He will set you on His hereafter. Keep Him here for your Companion, for your Ally, for your Advocate, to breathe strength into you by the touch of His hand, as some feeble man, leaning upon a stronger arm, may be upheld. If you will do that, then the place where the favoured servants stand will be yours, the place where trusted counsellors stand will be yours; the place where the sheep stand will be yours; the place where the Shepherd sits will be yours; for He to whom it is said, Sit Thou at My right hand till I make Thine enemies Thy footstool,' says to us, Where I am there shall also My servant be.' Keep God by your sides, and you will be lifted to Christ's place at the right hand of the Majesty on high.

Lastly, if we let ourselves be stayed by God amidst the struggle and difficulty, we shall be gladdened by Him with perpetual joys. The emphasis of the last words of my text is rather on the adjectives than on the nouns--full joy, eternal pleasure. And how both characteristics contradict the experiences of earth, even the gladdest, which we fain would make permanent! For I suppose that no earthly joy is either central, reaching the deepest self, or circumferential, embracing the whole being of a man, but that only God can so go into the depths of my soul as that from His throne there He can flood the whole of my nature with felicity and peace. In all other gladnesses there is always in the landscape one bit of sullen shadow somewhere or other, unparticipant of the light, while all around is blazing. And we need that He should come to make us blessed.

Joys here are no more lasting than they are complete. As one who only too sadly proved the truth of his own words, burning out his life before he was six-and-thirty, has said--

Pleasures are like poppies spread,You seize the flower, its bloom is shed!Or like the snowflake in the river,A moment white--then gone for ever.'

Oh! my friend, why do ye spend your money for that which is not broad?' The life of faith on earth is the beginning, and only the beginning, of that life of calm and complete felicity in the heavenly places.

I have shown you the ladder's foot, I have set the Lord always before me.' The top round reaches the throne of God, and whoever begins at the bottom, and holds fast the beginning of his confidence firm unto the end, for him the great promise of the Master will come true, and Christ's' joy will remain in him and his joy shall be full.'

MHCC: Psa 16:1-11

David flees to God's protection, with cheerful, believing confidence. Those who have avowed that the Lord is their Lord, should often put themselves in mind of what they have done, take the comfort of it, and live up to it. He devotes himself to the honour of God, in the service of the saints. Saints on earth we must be, or we shall never be saints in heaven. Those renewed by the grace of God, and devoted to the glory of God, are saints on earth. The saints in the earth are excellent ones, yet some of them so poor, that they needed to have David's goodness extended to them. David declares his resolution to have no fellowship with the works of darkness; he repeats the solemn choice he had made of God for his portion and happiness, takes to himself the comfort of the choice, and gives God the glory of it. This is the language of a devout and pious soul. Most take the world for their chief good, and place their happiness in the enjoyments of it; but how poor soever my condition is in this world, let me have the love and favour of God, and be accepted of him; let me have a title by promise to life and happiness in the future state; and I have enough. Heaven is an inheritance; we must take that for our home, our rest, our everlasting good, and look upon this world to be no more ours, than the country through which is our road to our Father's house. Those that have God for their portion, have a goodly heritage. Return unto thy rest, O my soul, and look no further. Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, are abundantly satisfied with it: they envy not any their carnal mirth and delights. But so ignorant and foolish are we, that if left to ourselves, we shall forsake our own mercies for lying vanities. God having given David counsel by his word and Spirit, his own thoughts taught him in the night season, and engaged him by faith to live to God. Psa 16:8-11, are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of Pentecost, Act 2:25-31; he declared that David in them speaks concerning Christ, and particularly of his resurrection. And Christ being the Head of the body, the church, these verses may be applied to all Christians, guided and animated by the Spirit of Christ; and we may hence learn, that it is our wisdom and duty to set the Lord always before us. And if our eyes are ever toward God, our hearts and tongues may ever rejoice in him. Death destroys the hope of man, but not the hope of a real Christian. Christ's resurrection is an earnest of the believer's resurrection. In this world sorrow is our lot, but in heaven there is joy, a fulness of joy; our pleasures here are for a moment, but those at God's right hand are pleasures for evermore. Through this thy beloved Son, and our dear Saviour, thou wilt show us, O Lord, the path of life; thou wilt justify our souls now, and raise our bodies by thy power at the last day; when earthly sorrow shall end in heavenly joy, pain in everlasting happiness.

Matthew Henry: Psa 16:8-11

All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost (Act 2:25-28); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself. The New Testament furnishes us with a key to let us into the mystery of these lines.

I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old Testament prophets, who testified beforehand the sufferings of Christ and the glory that should follow (1Pe 1:11), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luk 24:44, Luk 24:46) that Christ should suffer, and rise from the dead, 1Co 15:3, 1Co 15:4.

1. That he should suffer and die. This is implied here when he says (Psa 16:8), I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, " My flesh shall rest, "it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption - that he should not only die, but be buried, and abide for some time under the power of death.

2. That he should be wonderfully borne up by the divine power in suffering and dying. (1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged (Isa 42:4), but should proceed and persevere in it, till he could say, It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa 50:7-9. Here am I, let these go their way. Nay, (2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying (Joh 17:11), Now I am no more in the world, but I come to thee, and that (Joh 18:11), The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his tongue, as appears, Act 2:26. For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully: - [1.] The respect he had to his Father's will and glory in what he did: I have set the Lord always before me. He still had an eye to his Father's commandment (Joh 10:18, Joh 14:31), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father. [2.] The assurance he had of his Father's presence with him in his sufferings: He is at my right hand, a present help to me, nigh at hand in the time of need. He is near that justifieth me (Isa 50:8); he is at my right hand, to direct and strengthen it, and hold it up, Psa 89:21. When he was in his agony an angel was sent from heaven to strengthen him, Luk 22:43. To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that struck through kings, Psa 110:5; Isa 42:1, Isa 42:2. [3.] The prospect he had of a glorious issue of his sufferings. It was for the joy set before him that he endured the cross, Heb 12:2. He rested in hope, and that made his rest glorious, Isa 11:10. He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See Joh 13:31, Joh 13:32.

3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt (Job 24:19); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy (Lev 7:15, Lev 7:18), which perhaps pointed at Christ's rising the third day, that he might not see corruption - neither was a bone of him broken.

4. That he should be abundantly recompensed for his sufferings, with the joy set before him, Psa 16:11. he was well assured, (1.) That he should not miss of his glory: " Thou wilt show me the path of life, and lead me to that life through this darksome valley."In confidence of this, when he gave up the ghost, he said, Father, into thy hands I commit my spirit; and, a little before, Father, glorify me with thy own self. (2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it. (3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa 53:10, Isa 53:11.

II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn, 1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say, None of these things move me, Act 20:24. 2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others. 3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection: My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa 57:2. We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death destroys the hope of man (Job 14:19), but not the hope of a good Christian, Pro 14:32. He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his. 4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God.

Keil-Delitzsch: Psa 16:9-11

Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful ( שׂמח ) and his glory, i.e., his soul (vid., on Psa 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec . affirms. There is no passage of Scripture that so closely resembles this as 1Th 5:23. לב is πνεῦμα ( νοῦς ), כבוד , ψυχή (vid., Psychol . S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile , that which is frail), σῶμα . The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Psa 16:10 shows, that what is here thought of in connection with שׁכן לבטח , dwelling in safety under the divine protection (Deu 33:12, Deu 33:28, cf. Pro 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά , as though it came from שׁחת διαφθείρειν , as perhaps it may do in Job 17:14. But in Psa 7:16 the lxx has βόθρος , which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח , רחת from רוּח . To leave to the unseen world ( עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Psa 16:10 - where to see the grave (Psa 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Psa 89:49; Luk 2:26; Joh 8:51) is the opposite of "seeing life,"i.e., experiencing and enjoying it (Ecc 9:9, Joh 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis , i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience ( Psychol . S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Böttcher). It is therefore the hope of not dying, that is expressed by David in Psa 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד , and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Kerî . There is no ground for the reading חסידיך , and it is also opposed by the personal form of expression surrounding it.

(Note: Most MSS and the best, which have no distinction of Kerî and Chethîb here, read חסידך , as also the Biblia Ven . 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Kerî ), on the other hand, scarcely come under consideration.)

The positive expression of hope in Psa 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience ( הודיע , is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים , the path of life, i.e., the path to life (cf. Pro 5:6; Pro 2:19 with ib . Psa 10:17; Mat 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Psa 36:10; Deu 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Psa 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer , - שׂבע שׂמחות is not a second object dependent upon תּודיעני , but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך , with Thy countenance, i.e., connected with and naturally produced by beholding Thy face ( את preposition of fellowship, as in Psa 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות , He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח . נצח , from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם , which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible.

The apostolic application of this Psalm (Act 2:29-32; Act 13:35-37) is based on the considerations that David's hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem . But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag in his Tituli Psalmorum , 1687 - e sepulcro resurrexit , στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -

Constable: Psa 16:1-11

Psalm 16

This psalm voices the joy David experienced in his life because of his trust in God and fellowship with God even though he faced distressing physical dangers.⁵¹ David appears in this psalm as the type of person that he described in the previous psalm.

The meaning of "Mikhtam" (NASB) in the title is not clear. All the suggested explanations that I have read sound far fetched to me. Fortunately we do not need to know the sure meaning of this term to understand and appreciate the psalm.

Constable: Psa 16:9-11

2. Confidence in future deliverance 16:9-11

16:9-10 Evidently David had received a special revelation from the Lord that he would not die then but would escape from whatever distress he was enduring (cf. v. 7a). The phrase "my glory rejoices" (NASB) means David rejoiced that his glory as a living person blessed by God would continue to be a source of joy for him. God would spare his life. Of course, David did not mean he would live forever. He only meant that he would not die then. David was God's "holy one" (v. 10) in that God had set him apart for a special purpose and because his life was indeed God's as he described earlier in this psalm.

The Apostle Paul referred to verse 10 as a messianic prophecy of Jesus Christ's resurrection (Acts 13:35).

16:11 The psalmist counted on God giving him further revelation about what path to take so he would experience life rather than death. This path would take him eventually into God's presence where David's joy would be complete. Endless pleasures would come from God's right hand (cf. v. 8b).

"The refugee of verse I find himself an heir, and his inheritance beyond all imagining and all exploring."⁵²

Peter and Paul saw in verses 8-11 and in verse 10b respectively prophecies concerning the resurrection of Jesus Christ (cf. Acts 2:25-28; 13:35-37). What David was confident God would do for him, namely deliver him from death, was what God also did for David's greatest son, the Lord Jesus. In David's case God did this by postponing his death, but in Jesus' case He did it by resurrecting Him. What David was confident God would do for him God also did for Christ only in a different way.

As Christians reading this psalm today we too can rejoice as David did that the Lord will preserve those who take refuge in Him. He will even deliver us from death, perhaps by prolonging our lives temporarily as He did in David's case, but definitely by resurrecting us as He did Jesus Christ (cf. 1 Cor. 15:20; 2 Cor. 5:8; Phil. 1:23).

Commentary -- Other

Evidence: Psa 16:10

Messianic prophecy : This was fulfilled in Act 2:31 .

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 16 (Chapter Introduction)

Overview

Psa 16:1, David, in distrust of merits, and hatred of idolatry, flees to God for preservation; Psa 16:5, He shews the hope of his calling, of the resurrection, and life everlasting.

Psalm of David. Psa 56:1, Psa 60:1 *titles

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 16 (Chapter Introduction)

This psalm begins with expressions of devotion, which may be applied to Christ; but ends with such confidence of a resurrection, as must be applied to Christ, and to him only.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 16 (Chapter Introduction)

This psalm has something of David in it, but much more of Christ. It begins with such expressions of devotion as may be applied to Christ; but concludes with such confidence of a resurrection (and so timely a one as to prevent corruption) as must be applied to Christ, to him only, and cannot be understood of David, as both St. Peter and St. Paul have observed, Act 2:24; Act 13:36. For David died, and was buried, and saw corruption. I. David speaks of himself as a member of Christ, and so he speaks the language of all good Christians, professing his confidence in God (Psa 16:1), his consent to him (Psa 16:2), his affection to the people of God (Psa 16:3), his adherence to the true worship of God (Psa 16:4), and his entire complacency and satisfaction in God and the interest he had in him (Psa 16:5-7). II. He speaks of himself as a type of Christ, and so he speaks the language of Christ himself, to whom all the rest of the psalm is expressly and at large applied (Act 2:25, etc.). David speaks concerning him (not concerning himself), " I foresaw the Lord always before my face," etc. And this he spoke, being a prophet (v. 30, 31). He spoke, 1. Of the special presence of God with the Redeemer in his services and sufferings (Psa 16:8). 2. Of the prospect which the Redeemer had of his own resurrection and the glory that should follow, which carried him cheerfully through his undertaking (Psa 16:9-11).

Michtam of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

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_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 16 (Chapter Introduction)

INTRODUCTION TO PSALM 16

Michtam of David. This is a new title, not met with before, though it afterwards is prefixed to "five" psalms running, the fifty sixth, the fifty seventh, the fifty eighth, the fifty ninth, and the sixtieth psalms. Some take the word "michtam" to be the name of a musical instrument, as Kimchi on Psa 4:1; others the name of one of the tunes, as Jarchi; and others the tune of a song which began with this word, as Aben Ezra observes, to which this psalm was sung; the Septuagint translate it "stelography", or an inscription upon a pillar; such an one as is erected by conquerors, as Theodoret observes, having writing on it declaring the victory obtained; suggesting that the psalm, or the subject of it, the death and resurrection of Christ, was worthy to be inscribed on a pillar of marble; and the Targum renders it, "a right engraving", that deserves to be engraven in a monument of brass: but what seems to be the best sense of the word is, that it signifies a work of gold, and may be rendered, "a golden [psalm] of David"; so called, either because it was a dear and favourite song of his; or from the subject matter, which is more valuable and precious than the most fine gold: the title of it in the Syriac and Arabic versions is,

"concerning the election of the church, and the resurrection of Christ;''

and certain it is from Psa 16:10, the resurrection of Christ is spoken of in it, as is clear from the testimonies of two apostles, Peter and Paul, who cite it in proof of it, Act 2:25; and since there is but one person speaking throughout the psalm, and Christ is he that speaks in Psa 16:10, and which cannot be understood of David, nor of any other person but Christ, the whole of the psalm must be interpreted of him.