Text -- Psalms 16:1-4 (NET)

Psalm 16

16:1 A prayer of David. Protect me, O God, for I have taken shelter in you. 16:2 I say to the Lord, “You are the Lord, my only source of well-being.” 16:3 As for God’s chosen people who are in the land, and the leading officials I admired so much– 16:4 their troubles multiply, they desire other gods. I will not pour out drink offerings of blood to their gods, nor will I make vows in the name of their gods.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 16:2

Thou dost not need me or my service, nor art capable of any advantage from it.

Wesley: Psa 16:3

I bear a singular respect and love to all saints, for thy sake, whose friends and servants they are, and whose image they bear. This more properly agrees to David, than to Christ, whose goodness was principally designed for, and imparted to sinners.

Wesley: Psa 16:4

Having shewed his affection to the servants of the true God, he now declares what an abhorrency he has for those that worship idols.

Wesley: Psa 16:4

In which the Gentiles used sometimes to drink part of the blood of their sacrifices.

Wesley: Psa 16:4

Of those other gods mentioned before.

JFB: Psa 16:1

Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11]. (Psa 16:1-11)

JFB: Psa 16:1

Keep or watch over my interests.

JFB: Psa 16:1

As one seeking shelter from pressing danger.

JFB: Psa 16:2

Must be supplied; expressed in similar cases (Psa 42:5, Psa 42:11).

JFB: Psa 16:2

This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Psa 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.

JFB: Psa 16:3

Or, persons consecrated to God, set apart from others to His service.

JFB: Psa 16:3

That is, land of Palestine, the residence of God's chosen people--figuratively for the Church.

JFB: Psa 16:3

Or, "nobles," distinguished for moral excellence.

JFB: Psa 16:4

He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.

Clarke: Psa 16:1

Preserve me, O God: for in thee do I put my trust - On the mode of interpretation which I have hinted at above, I consider this a prayer of the man Christ Jesus on his entering on his great atoning work, particularly his passion in the garden of Gethsemane. In that passion, Jesus Christ most evidently speaks as man; and with the strictest propriety, as it was the manhood, not the Godhead, that was engaged in the suffering

שמרני shomreni , keep me - preserve, sustain, this feeble humanity, now about to bear the load of that punishment due to the whole of the human race. For in thee, חסיתי chasithi , have I hoped. No human fortitude, or animal courage, can avail in my circumstances. These are no common sufferings; they are not of a natural kind; they are not proportioned to the strength of a human body, or the energy of a human spirit; and my immaculate humanity, which is subjected to these sufferings, must be dissolved by them, if not upheld by thee, the strong God. It is worthy of remark, that our Lord here uses the term, אל El , which signifies the strong God, an expression remarkably suited to the frailty of that human nature, which was now entering upon its vicarious sufferings. It will be seen with what admirable propriety the Messiah varies the appellations of the Divine Being in this address; a circumstance which no translation without paraphrase can express.

Clarke: Psa 16:2

Thou hast said unto the Lord, Thou art my Lord - Thou hast said ליהוה layhovah to Jehovah, the supreme, self-existing, and eternal Being; Thou art my Lord, אדני אתה adonai attah , Thou art my prop, stay, or support. As the Messiah, or Son of God, Jesus derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the sufferings which he passed through, nor have made an atonement for the sin of the world; it is the suffering Messiah, or the Messiah in prospect of his sufferings, who here speaks

Clarke: Psa 16:2

My goodness extendeth not to thee - There are almost endless explanations of this clause; no man can read them without being confounded by them. The Septuagint read ὁτι των αγαθων μου ου χρειαν εχεις ; Because thou dost not need my goods. The Vulgate follows the Septuagint. The Chaldee: My good is given only by thyself

So the Syriac: My good is from thee. The Arabic: Thou dost not need my good works. And in this sense, with shades of difference, it has been understood by most commentators and critics

Bishop Horsley translates, Thou art my good - not besides thee. Dr. Kennicott, My goodness is not without thee

I think the words should be understood of what the Messiah was doing for men. My goodness, טובתי tobathi , "my bounty,"is not to thee. What I am doing can add nothing to thy divinity; thou art not providing this astonishing sacrifice because thou canst derive any excellence from it: but this bounty extends to the saints - to all the spirits of just men made perfect, whose bodies are still in the earth; and to the excellent, אדירי addirey , "the noble or supereminent ones,"those who through faith and patience inherit the promises. The saints and illustrious ones not only taste of my goodness, but enjoy my salvation. Perhaps angels themselves may be intended; they are not uninterested in the incarnation, passion, death, and resurrection of our Lord. They desire to look into these things; and the victories of the cross in the conversion of sinners cause joy among the angels of God

The קדושים kedoshim , "saints,"or consecrated persons, may refer to the first planters of Christianity, evangelists, apostles, etc., who were separated from all others, and consecrated to the great important work of preaching among the Gentiles the unsearchable riches of Christ. With these was all the desire, חפץ chephets , the good will and delight of Christ. In all their ministrations he was both with them and in them

The passage, taken as referring to David, intimates that he abhorred the company of the profane and worthless, and delighted to associate with them that excelled in virtue

On these two verses the translation and paraphrase of my old Psalter must not be forgotten: -

Psa 16:1 Conserva me, Domine , etc

Trans. Kepe me Lord, for I hoped in the; I said til Lord, my God thou ert; for, of my gudes thu has na nede.

Par - The voice of Crist in his manhede; prayand til the fader, and sayand: Lord, fader, kepe me imang peplis, for I hoped in the, noght in me. I said til the, my God, thu ert in that, that I am man; for thu has no nede of my godes; bot I haf of the, al that I haf; here is the wil pride of men confounded; that evenes that thai haf ought of tham self bot syn

Psa 16:2 Sanctis qui sunt in terra , etc

Trans. Til halowes the qwilk er his land, he selcouthed all my willes in tham.

Par - Noght til wiked, bot til halows clene in saule, and depertid fra erdly bysynes, the qwilk er in his land: that es, that haf fested thair hope in the land of heven; and rotyd in luf: the qwilk hope es als anker in stremys of this werld. He selcouthed al my willes, that of wonderful, he made my willes, of dying and rysing, sett and fulfilled in tham: that es, in thair profete, qware in that feled qwat it profeted tham my mekenes that wild dye, and my myght to rise.

Clarke: Psa 16:4

Their sorrows shall be multiplied that hasten after another god - The Chaldee has: "They multiply their idols, and afterwards hasten that they may offer their gifts."In the Hebrew text there is no word for God, and therefore Messiah or Savior might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years

The Vulgate and Septuagint, and after them the Ethiopic and Arabic, have given this clause a widely different turn: "their afflictions have been multiplied, and afterwards they have run swiftly;"referring to the suffering saints: the more they were afflicted and persecuted, the more fervent and prosperous they became

Clarke: Psa 16:4

Their drink-offerings of blood will I not offer - נסך nesech is a libation, whether of wine or water, poured out on the sacrifice. A drink-offering of blood is not a correct form of expression; it is rather the libation on the blood of the sacrifice already made. Coverdale translates the same; but Mathewes, who reformed his text in a few places, has Their brente offeringes of bloude, without much mending the text; though by this the exceptionable idea of a drink-offering of blood is avoided. As applicable to our Lord, here is an intimation that their libations and sacrifices should cease. None of these should exist under the Christian dispensation; Jesus Christ’ s offering upon the cross being the accomplishment and termination of all such sacrifices

Clarke: Psa 16:4

Nor take up their names into my lips - None of those sacrifices shall be mentioned with any kind of respect after the end of their institution shall have been accomplished; for sacrifice, offering, burnt-offering, and sacrifice for sin, such as are offered according to the law, God would no longer receive; therefore Jesus said; "Lo, I come to do thy will; a body hast thou prepared me."Since that time all these sacrifices have ceased. The old Psalter is curious: -

Psa 16:4 Multiplicate sunt infirmitates eorum; postea acceleraverunt

Trans. Manyfaldend er thair sekenes: and sythen thai hasted thaim.

Par - That es at say; thai knew that thai war ful seke in body and saule, and sythen thai hasted tham til the Leche; for he that feles him seke, he sekes remedy. Il men wenes that thai er noght seke for thi that dye in thair syn

Non congregabo conventicula eroum de sanguinibus , etc

Trans. I sal noght gadyr the coventes of tha of blodes; ne I sal be menand of their names thurgh my lippis.

Par - That est at say, by the coventes of haly men, my servaundes sal nout fleschely, but gastly: for "blode"bytakyns syn and unclenes that that er in, that folous thair flesche, and the vanites of thair blode; that er comen of grete kyn. Ne I sal by menand of thair names; for thai er chaunged fra syn till ryghtwisnes on domesday, qwen I sal speke thrugh my lippes til thaim that haldes the name of wykednes: sa ye weryed til fyer with outen end.

Calvin: Psa 16:1

This is a prayer in which David commits himself to the protection of God. He does not, however, here implore the aid of God, in some particular emergency, as he often does in other psalms, but he beseeches him to show himself his protector during the whole course of his life, and indeed our safety both in life and in death depends entirely upon our being under the protection of God. What follows concerning trust, signifies much the same thing as if the Holy Spirit assured us by the mouth of David, that God is ready to succor all of us, provided we rely upon him with a sure and steadfast faith; and that he takes under his protection none but those who commit themselves to him with their whole heart. At the same time, we must be reminded that David, supported by this trust, continued firm and unmoved amidst all the storms of adversity with which he was buffeted.

Calvin: Psa 16:2

2.Thou shalt say unto Jehovah David begins by stating that he can bestow nothing upon God, not only because God stands in no need of any thing, but also because mortal man cannot merit the favor of God by any service which he can perform to him. At the same time, however, he takes courage, and, as God accepts our devotion, and the service which we yield to him, David protests that he will be one of his servants. To encourage himself the more effectually to this duty he speaks to his own soul; for the Hebrew word which is rendered Thou shalt say, is of the feminine gender, which can refer only to the soul. ³⁰⁵ Some may prefer reading the word in the past tense, Thou hast said, which I think is unobjectionable, for the Psalmist is speaking of an affliction which had a continued abode in his soul. The import of his language is, I am, indeed, fully convinced in my heart, and know assuredly, that God can derive no profit or advantage from me; but notwithstanding this, I will join myself in fellowship with the saints, that with one accord we may worship him by the sacrifices of praise. Two things are distinctly laid down in this verse. The first is, that God has a right to require of us whatever he pleases, seeing we are wholly bound to Him as our rightful proprietor and Lord. David, by ascribing to him the power and the dominion of Lord, declares that both himself and all he possessed are the property of God. The other particular contained in this verse is, the acknowledgement which the Psalmist makes of his own indigence. My well-doing extendeth not unto thee. Interpreters expound this last clause in two ways. As עליך , aleyka, may be rendered upon thee, some draw from it this sense, that God is not brought under obligation, or in the least degree indebted to us, by any good deeds which we may perform to him; and they understand the term goodness in a passive sense, as if David affirmed that whatever goodness he received from God did not proceed from any obligation he had laid God under, or from any merit which he possessed. But I think the sentence has a more extensive meaning, namely, that let men strive ever so much to lay themselves out for God, yet they can bring no advantage to him. Our goodness extendeth not to him, not only because, having in himself alone an all-sufficiency, he stands in need of nothing, ³⁰⁶ but also because we are empty and destitute of all good things, and have nothing with which to show ourselves liberal towards him. From this doctrine, however, the other point which I have before touched upon will follow, namely, that it is impossible for men, by any merits of their own, to bring God under obligation to them, so as to make him their debtor. The sum of the discourse is, that when we come before God, we must lay aside all presumption. When we imagine that there is any good thing in us, we need not wonder if he reject us, as we thus take away from him a principal part of the honor which is his due. But, on the contrary, if we acknowledge that all the services which we can yield him are in themselves things of nought, and undeserving of any recompense, this humility is as a perfume of a sweet odour, which will procure for them acceptance with God.

Calvin: Psa 16:3

3.Unto the saints who are on the earth Almost all are agreed in understanding this place, as if David, after the sentence which we have just now been considering, had added, The only way of serving God aright is to endeavor to do good to his holy servants. And the truth is, that God, as our good deeds cannot extend to him, substitutes the saints in his place, towards whom we are to exercise our charity. When men, therefore, mutually exert themselves in doing good to one another, this is to yield to God right and acceptable service. We ought, doubtless, to extend our charity even to those who are unworthy of it, as our heavenly Father

“maketh his sun to rise on the evil and on the good,” (Mat 5:45;)

but David justly prefers the saints to others, and places them in a higher rank. This, then, as I have said in the commencement, is the common opinion of almost all interpreters. ³⁰⁷ But although I do not deny that this doctrine is comprehended under the words of David, I think he goes somewhat farther, and intimates that he will unite himself with the devout worshippers of God, and be their associate or companion; even as all the children of God ought to be joined together by the bond of fraternal unity, that they may all serve and call upon their common Father with the same affection and zeal. ³⁰⁸ We thus see that David, after having confessed that he can find nothing in himself to bring to God, seeing he is indebted to him for every thing which he has, sets his affections upon the saints, because it is the will of God that, in this world, he should be magnified and exalted in the assembly of the just, whom he has adopted into his family for this end, that they may live together with one accord under his authority, and under the guidance of his Holy Spirit. This passage, therefore, teaches us that there is no sacrifice more acceptable to God than when we sincerely and heartily connect ourselves with the society of the righteous, and being knit together by the sacred bond of godliness, cultivate and maintain with them brotherly good-will. In this consists the communion of saints which separates them from the degrading pollutions of the world, that they may be the holy and peculiar people of God. He expressly speaks of the saints who are on the earth, because it is the will of God that, even in this world, there should be conspicuous marks, and as it were visible escutcheons, ³⁰⁹ of his glory, which may serve to conduct us to himself. The faithful, therefore, bear his image, that, by their example, we may be stirred up to meditation upon the heavenly life. For the same reason, the Psalmist calls them excellent, or honorable, because there is nothing which ought to be more precious to us than righteousness and holiness, in which the brightness of God’s Spirit shines forth; just as we are commanded in the preceding psalm to prize and honor those who fear God. We ought, therefore, highly to value and esteem the true and devoted servants of God, and to regard nothing as of greater importance than to connect ourselves with their society; and this we will actually do if we wisely reflect in what true excellence and dignity consist, and do not allow the vain splendor of the world and its deceitful pomps to dazzle our eyes.

Calvin: Psa 16:4

The Psalmist now describes the true way of maintaining brotherly concord with the saints, by declaring that he will have nothing to do with unbelievers and the superstitious. We cannot be united into the one body of the Church under God, if we do not break off all the bonds of impiety, separate ourselves from idolaters, and keep ourselves pure and at a distance from all the pollutions which corrupt and vitiate the holy service of God. This is certainly the general drift of David’s discourse. But as to the words there is a diversity of opinion among expositors. Some translate the first word of the verse עצבות , atsboth, by idols, ³¹³ and according to this rendering the meaning is, that after men in their folly have once begun to make to themselves false gods, their madness breaks forth without measure, until they accumulate an immense multitude of deities. As, however, this word is here put in the feminine gender, I prefer translating it sorrows or troubles, although it may still have various meanings. Some think it is an imprecation, and they read, Let their sorrows be multiplied; as if David, inflamed with a holy zeal, denounced the just vengeance of God against the superstitious. Others, whose opinions I prefer, do not change the tense of the verb, which in the Hebrew is future, Their sorrows shall be multiplied; but to me they do not seem to express, with sufficient clearness, what kind of sorrows David intends. They say, indeed, that wretched idolaters are perpetually adding to their new inventions, in doing which, they miserably torment themselves. But I am of opinion, that by this word there is, at the same time, denoted the end and issue of the pains which they take in committing it; it points out that they not only put themselves to trouble without any profit or advantage, but also miserably harass and busy themselves to accomplish their own destruction. As an incitement to him to withdraw himself farther from their company, he takes this as an incontrovertible principle, that, so far from deriving any advantage from their vain superstitions, they only, by their strenuous efforts in practising them, involve themselves in greater misery and wretchedness. For what must be the issue with respect to those miserable men who willingly surrender themselves as bond-slaves to the devil, but to be disappointed of their hope? even as God complains in Jeremiah, (Jer 2:13,)

“They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”

In the next clause there is also some ambiguity. The Hebrew word מהר , mahar, which we have translated to offer, in the conjugation kal signifies to endow, or to give. But as, in the conjugation hiphil, it is more frequently taken for to run, or to make haste, ³¹⁴ many have preferred this latter meaning, and interpret the clause thus, that superstitious persons eagerly hasten after strange gods. And in fact we see them rushing into their idolatries with all the impetuosity and recklessness of madmen running in the fields; ³¹⁵ and the prophets often upbraid them for this inconsiderate frenzy with which they are fired. I would, therefore, be much disposed to adopt this sense were it supported by the common usage of the language; but as grammarians observe that there is not to be found another similar passage in Scripture, I have followed, in my translation, the first opinion. In short, the sum of what the Psalmist says is this, That unbelievers, who lavish and squander away their substance upon their idols, not only lose all the gifts and offerings which they present to them, but also, by provoking the wrath of God against themselves, are continually increasing the amount of their miseries. Perhaps, also, the prophet has an allusion to the common doctrine of Scripture, that idolaters violate the promise of the spiritual marriage contracted with the true God, and enter into covenant with idols. ³¹⁶ Ezekiel (Eze 16:33) justly upbraids the Jews, in that while the custom is for the lover to allure the harlot with presents, they, on the contrary, offered rewards to the idols to whom they prostituted and abandoned themselves. But the meaning which we have above given brings out the spirit of the passage, namely, that unbelievers, who honor their false gods by offering to them gifts, not only lose what is thus expended, but also heap up for themselves sorrows upon sorrows, because at last the issue will be miserable and ruinous to them.

I will not taste their libations of blood By libations of blood some understand that there is a reference to sacrifices made of things acquired by murder or rapine. As, however, the prophet is not here inveighing against cruel and bloodthirsty men, but condemns, in general, all false and corrupt religious worship; and again, as he does not directly name sacrifices, but expressly speaks of the ceremony of taking the cup, and tasting a little of it, which was observed in offering sacrifices, ³¹⁷ I have no doubt but that to this ceremony, as it was observed according to the law of God, he here tacitly opposes the drinking of blood in heathen sacrifices. We know that God, in order to teach his ancient people to hold in greater abhorrence murder and all cruelty, forbade them to eat or to drink blood either in their common food or in sacrifices. On the contrary, the histories of the heathen nations bear testimony that the custom of tasting the blood in their sacrifices prevailed among them. David, therefore, protests, that he will not only keep himself uncontaminated by the corrupt and false opinions by which idolaters are seduced, but that he will also take care not to show outwardly any token of his complying with or approving them. In the same sense we are to understand what follows immediately after, I will not take their names in my lips. This implies that he will hold idols in such hatred and detestation, as to keep himself from naming them as from execrable treason against the majesty of heaven. Not that it is unlawful to pronounce their names, which we frequently meet with in the writings of the prophets, but David felt he could not otherwise more forcibly express the supreme horror and detestation with which the faithful ought to regard false gods. This is also shown by the form of expression which he employs, using the relative only, their names, although he has not expressly stated before that he is speaking of idols. Thus, by his example, he enjoins believers not only to beware of errors and wicked opinions, but also to abstain from all appearance of giving their consent to them. He evidently speaks of external ceremonies, which indicate either the true religion, or some perverse superstition. If, then, it is unlawful for the faithful to show any token of consenting to or complying with the superstitions of idolaters, Nicodemuses (who falsely call themselves by this name ³¹⁸) must not think to shelter themselves under the frivolous pretext that they have not renounced the faith, but keep it hidden within their hearts, when they join in the observance of the profane superstitions of the Papists. Some understand the words strangers and their names, as denoting the worshippers of false gods; but in my judgment David rather means the false gods themselves. The scope of his discourse is this: The earth is filled with an immense accumulation ³¹⁹ of superstitions in every possible variety, and idolaters are lavish beyond all bounds in ornamenting their idols; but the good and the holy will ever regard all their superstitious inventions with abhorrence.

Defender: Psa 16:1

This prayer is prophetic of Christ (Psa 16:10), most likely representing the prayer of His heart in the Garden of Gethsemane just before His arrest and crucifixion."

TSK: Psa 16:1

Preserve : Psa 17:5, Psa 17:8, Psa 31:23, Psa 37:28, Psa 97:10, Psa 116:6; Pro 2:8

for : Psa 9:10, Psa 22:8, Psa 25:20, Psa 84:12, Psa 125:1, Psa 146:5; Isa 26:3, Isa 26:4; Jer 17:7, Jer 17:8; 2Co 1:9; 2Ti 1:12

TSK: Psa 16:2

thou hast : Psa 8:1, Psa 27:8, Psa 31:14, Psa 89:26, Psa 91:2; Isa 26:13, Isa 44:5; Zec 13:9; Joh 20:28

my goodness : Psa 50:9, Psa 50:10; Job 22:2, Job 22:3, Job 35:7, Job 35:8; Luk 17:10; Rom 11:35

TSK: Psa 16:3

But : Gal 6:10; Tit 3:8; Heb 6:10

the saints : Psa 30:4, Psa 116:15; 2Ch 6:41; Act 9:13; Eph 1:1

the excellent : Pro 12:26; Song 4:1-7:13; Mal 3:17

in whom : Psa 119:63; Pro 8:31, Pro 13:20; Son 7:10; Isa 62:4; Eph 5:25-27; 1Jo 3:14-17

TSK: Psa 16:4

Their : Psa 32:10, Psa 97:7; Jon 2:8; Rev 14:9-11, Rev 18:4, Rev 18:5

hasten : etc. or, give gifts to another

drink : Gen 35:14; Lev 23:13; Isa 57:6, Isa 65:11, Isa 66:3; Jer 7:18

take : Exo 23:13; Jos 23:7; Hos 2:16, Hos 2:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 16:1

Preserve me, O God - Keep me; guard me; save me. This language implies that there was imminent danger of some kind - perhaps, as the subsequent part of the psalm would seem to indicate, danger of death. See Psa 16:8-10. The idea here is, that God was able to preserve him from the impending danger, and that he might hope he would do it.

For in thee do I put my trust - That is, my hope is in thee. He had no other reliance than God; but he had confidence in him - he felt assured that there was safety there.

Barnes: Psa 16:2

O my soul, thou hast said unto the Lord - The words "O my soul"are not in the original. A literal rendering of the passage would be, "Thou hast said unto the Lord,"etc., leaving something to be supplied. De Wette renders it: "To Yahweh I call; thou art my Lord."Luther: "I have said to the Lord."The Latin Vulgate: "Thou, my soul, hast said to the Lord."The Septuagint: "I have said unto the Lord."Dr. Horsley: "I have said unto Jehovah."The speaker evidently is the psalmist; he is describing his feelings toward the Lord, and the idea is equivalent to the expression "I have said unto the Lord."Some word must necessarily be understood, and our translators have probably expressed the true sense by inserting the words, "O my soul."the state of mind indicated is that in which one is carefully looking at himself, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God alone. We have such a form of appeal in Psa 42:5, Psa 42:11; Psa 43:5, "Why art thou cast down, O my soul?"

Thou art my Lord - Thou hast a right to rule over me; or, I acknowledge thee as my Lord, my sovereign. The word here is not Yahweh, but Adonai - a word of more general signification than Yahweh. The sense is, I have acknowledged Yahweh to be my Lord and my God. I receive him and rest upon him as such.

My goodness extendeth not to thee - This passage has been very variously rendered. Prof. Alexander translates it: "My good (is) not besides thee (or, beyond thee);"meaning, as he supposes: "My happiness is not beside thee, independent of, or separable from thee?"So DeWette: "There is no success (or good fortune) to me out of thee."Others render it: "My goodness is not such as to entitle me to thy regard."And others, "My happiness is not obligatory or incumbent on thee; thou art not bound to provide for it."The Latin Vulgate renders it: "My good is not given unless by thee."Dr. Horsley: "Thou art my good - not besides thee."I think the meaning is: "My good is nowhere except in thee; I have no source of good of any kind - happiness, hope, life, safety, salvation - but in thee. My good is not without thee."This accords with the idea in the other member of the sentence, where he acknowledges Yahweh as his Lord; in other words, he found in Yahweh all that is implied in the idea of an object of worship - all that is properly expressed by the notion of a God. He renounced all other gods, and found his happiness - his all - in Yahweh.

Barnes: Psa 16:3

But to the saints that are in the earth - This verse also has been very variously rendered. Our translators seem to have understood it, in connection with the previous verse, as meaning that his "goodness,"or piety, was not of so pure and elevated a character that it could in any way extend to God so as to benefit him, but that it "might"be of service to the saints on earth, and that so, by benefiting them, he might show his attachment to God himself. But if the interpretation of the previous verse above proposed be the correct one, then this interpretation cannot be admitted here. This verse is probably to be regarded as a further statement of the evidence of the attachment of the psalmist to God. In the previous verse, according to the interpretation proposed, he states that his happiness - his all was centered in God. He had no hope of anything except in him; none beyond him; none besides him.

In this verse he states, as a further proof of his attachment to him, that he regarded with deep affection the saints of God; that he found his happiness, not in the society of the wicked, but in the friendship of the excellent of the earth. The verse may be thus rendered: "As to the saints in the earth (or in respect to the saints in the earth), and to the excellent, all my delight is in them."In the former verse he had stated that, as to God, or in respect to God, he had no source of blessing, no hope, no joy, beyond him, or independent of him; in this verse he says that in respect to the saints - the excellent of the earth - all his delight was in them. Thus he was conscious of true attachment to God and to his people. Thus he had what must ever be essentially the evidence of true piety - a feeling that God is all in all, and real love for those who are his; a feeling that there is nothing beyond God, or without God, that can meet the wants of the soul, and a sincere affection for all who are his friends on earth. DeWette has well expressed the sense of the passage, "The holy, who are in the land, and the noble - I have all my pleasure in them."

In the earth - In the land; or, perhaps, more generally, "on earth."God was in heaven, and all his hopes there were in him. In respect to those who dwelt on the earth, his delight was with the saints alone.

And to the excellent - The word used here means properly "large, great,"mighty; then it is applied to "nobles, princes, chiefs;"and then to those who excel in moral qualities, in piety, and virtue. This is the idea here, and thus it corresponds with the word "saints"in the former member of the verse. The idea is that he found his pleasure, not in the rich and the great, not in princes and nobles, but in those who were distinguished for virtue and piety. In heaven he had none but God; on earth he found his happiness only in those who were the friends of God.

In whom is all my delight - I find all my happiness in their society and friendship. The true state of my heart is indicated by my love for them. Everywhere, and at all times, love for those who love God, and a disposition to find our happiness in their friendship, will be a characteristic of true piety.

Barnes: Psa 16:4

Their sorrows shall be multiplied - The word here rendered "sorrows - עצבוּת ‛atsts^e bôth - may mean either idols or sorrows. Compare Isa 48:5; Psa 139:24; Job 9:28; Psa 147:3. Some propose to render it, "Their idols are multiplied;"that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Aramaic Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not he found among their number, or be united with them in their devotions.

That hasten after another god - Prof. Alexander renders this, "Another they have purchased."Dr. Horsley, "Who betroth themselves to another."The Septuagint, "After these things they are in haste."The Latin Vulgate, "Afterward they make haste."The Hebrew word - מהר mâhar - properly means to hasten; to be quick, prompt, apt. It is twice used Exo 22:16 in the sense of "buying or endowing;"that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or willingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course - following the world and sin.

Their drink-offerings of blood - It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob Gen 35:14 is said to have set up a pillar in Padan-aram, and to have "poured a drink-offering thereon."Compare Exo 29:40-41; Exo 30:9; Lev, Lev 23:13; Num 15:5. The phrase "drink-offerings of blood"would seem to imply that the blood of the animals slain in sacrifice was often mingled with the wine or water that was thus poured out in the services of the pagan gods. So Jarchi, Aben Ezra, and Michaelis suppose. It would seem, also, that the worshippers themselves drank this mingled cup. They did this when they bound themselves by a solemn oath to perform any dangerous service. DeWette. The eating, and consequently the drinking of blood, was solemnly forbidden to the Israelites (compare Gen 9:4; Lev 3:17; Lev 7:26; Lev 17:10); and the idea here is, that the psalmist had solemnly resolved that he would not partake of the abominations of the pagan, or be united with them in any way in their worship.

Nor take up their names into my lips - As objects of worship. That is, I will not in any way acknowledge them as gods, or render to them the homage which is due to God. The very mention of the name of any other god than the true God was solemnly forbidden by the law of Moses Exo 23:13, "And make no mention of the name of other gods, neither let it be heard out of your mouth."So the apostle Paul says Eph 5:3, "But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints."The idea in these places seems to be, that the mere mention of these things would tend to produce dangerous familiarity with them, and by such familiarity take off something of the repugnance and horror with which they should be regarded, They were, in other words, to be utterly avoided; they were never to be thought of or named; they were to be treated as though they were not. No one can safely so familiarize himself with vice as to render it a frequent subject of conversation. Pollution will flow into the heart from words which describe pollution, even when there is no intention that the use of such words should produce contamination. No one can be familiar with stories or songs of a polluted nature, and still retain a heart of purity. "The very passage of a polluted thought through the mind leaves pollution behind it."How much more is the mind polluted when the thought is dwelt upon, and when utterance is given to it in language!

Poole: Psa 16:1

Divers render this word Michtam, a golden Psalm , because of the preciousness and excellency of the matter of it; for it treats of Christ’ s death and resurrection. But because this title is prefixed to Psa 56:1 57:1 58:1 59:1 60:1 , wherein there is no such peculiar excellency, it may seem rather to be a title belonging to the music or the song, which, with the rest, is now lost and unknown. It is a great question among expositors, in whose name and person he speaketh this Psalm, whether his own or Christ’ s. It seems hard to exclude David’ s person, to whom almost the whole Psalm properly and literally belongs, and to whom some parts of it do more conveniently belong than to Christ. And some parts of it do peculiarly belong to Christ, of whom it is expounded by the two great apostles, Peter and Paul, Act 2:25 13:35 . And yet it seems probable by the contexture of the Psalm, and the coherence of the several verses together, that the whole Psalm speaks of one and the same person. But because David was a mixed person, being both a member and an eminent type of Christ, he may without any inconvenience be thought to speak of himself sometimes in the one and sometimes in the other capacity, to pass from the one to the other. And therefore having spoken of himself as a believer or member of Christ in the former part of the Psalm, he proceeds to consider himself as a type of Christ; and having Christ in his eye, and being inspired by the Holy Ghost with the knowledge and contemplation of Christ’ s passion and resurrection, towards the close of the Psalm he speaks such things, as though they might be accommodated to himself in a very imperfect, obscure, and improper sense, yet could not truly, literally, and properly, fully and completely, belong to any but to Christ, to whom therefore they are justly appropriated in the New Testament.

David, disttusting his own merit, and hating idolatry, fleeth to God for preservation, Psa 16:1-4 . He showeth the hope in life and death, Psa 16:5-9 , of the resurrection and everlasting life Psa 16:10,11 .

Preserve me from all mine enemies.

In thee do I put my trust therefore thou art in honour and by promise obliged not to deceive my trust.

Poole: Psa 16:2

O my soul which words are fitly understood; for it is manifest he speaks to one person of another. And it is usual with David to turn his speech to his soul, as Psa 42:6 43:5 .

Thou hast said thou hast ofttimes avowed and professed it, and dost still persist to do so.

Thou art my Lord by creation, and preservation, and otherwise; to whom I owe all service and obedience upon that account.

My goodness whatsoever piety, or virtue, or good. ness is in me, or is done by me.

Extendeth not to thee i.e. doth not add any thing to thy felicity; for thou dost not need me nor my service, nor art capable of any advantage from it. Or, is not for thee , as this word is used, Gen 16:5 2Sa 1:26 , i.e. for thy use or benefit. Or, is not upon thee , i.e. it lays no obligation upon thee, as this very word is taken, Jud 19:20 Psa 56:12 Eze 45:17 . All comes to the same thing. The sense is, God is all-sufficient and infinitely happy, and the author of all the good that is in or is done by any of his creatures; and therefore cannot prevent nor oblige God any further than he is graciously pleased to oblige himself. Thus he renounceth all opinion of merit; and though he urged his trust in God, as a motive to persuade God to preserve him, Psa 16:1 , yet he here declares that he did not do it, as thinking that God was indebted to him for it.

Poole: Psa 16:3

But i.e. but my goodness extendeth, which is easily understood out of the former verse; from which also there may be fetched another supplement; O my soul, thou hast said, to the saints , &c.

To the saints that are in the earth i.e. to those holy and righteous persons that live upon earth with me; to these only or principally my goodness is extended. Because I cannot reach thee, I endeavour to pay a singular respect, and love, and kindness to all saints for thy sake, whose friends and servants they are, and whose image they bear. This may seem more properly to agree to David than to Christ, whose goodness was principally designed for and imparted to sinners, and did not find men saints, but make them so; nor was it confined to them that lived with him upon the earth, but extended to all the believers of all ages before and after him.

To the excellent or, the magnificent , or mighty , or honourable , to wit, the saints, as he now called them, whom, because they were mean and despicable in the eyes of the world, he honours with their just titles; and by appropriating them to the saints, he sufficiently intimates that all other men, how great soever, are but ignoble and vile persons , as he had called them, Psa 15:4 .

In whom is all my delight i.e. whose company and conversation is most pleasant and desirable to me. Compare Psa 119:63 .

Poole: Psa 16:4

That hasten after another god or, that present or endtoo (as this verb signifies, Exo 22:16 ) another god, to wit, with oblations, as it follows. God is not expressed in the Hebrew text, but seems fitly and necessarily to be understood, because of the following offerings, which are made to none that is not either really or by reputation a god. The sense is, Idolaters, notwithstanding all their zeal or cost about their idols, gain nothing to themselves but abundance of sorrow and misery. This he mentioneth partly as one reason why he would have no fellowship with them in their idolatrous worship, which he adds in this verse; and partly that by this comparison he might illustrate and commend his own happiness, in having the Lord for his portion, of which he speaks, Psa 16:5,6 . Or thus, Let their sorrows be rntdtiplied, &c. Having showed his great respect and affection to the saints and excellent servants of the true God, he now declares what an abhorrency he had for those that forsake the true God, and worship idols; to whom he wisheth increase of their sorrows, whereby they may either be awakened and converted to the Lord again, or may be cut off, if they be impenitent and incorrigible.

Drinkofferings under which he comprehends all their offerings, the reason being for substance the same in all; but he mentions these particularly, because of a special corruption in them above their other sacrifices, to wit, that the very matter of them was unlawful, as we shall see; which also might serve both to convince and deter those Israelites which hearkened after idolatry, and made no conscience of maintaining communion with idolaters, which was the case of many of them in Saul’ s time; and to justify himself for his detestation of them, . and of all fellowship with them. Of blood; in which the Gentiles used (as divers learued men have observed) to offer, and sometimes to drink part of the blood of their sacrifices, whether of beasts or of men, as either of them were sacrificed; which must needs be very hateful to God, because he had so severely forbidden the drinking of blood to his people, either at their sacrifices, or in their common food.

Nor take up their names i.e. of those other gods mentioned before. I abhor the very name and memory of them. Not that he thought it unlawful to name these idols, which is frequently done by holy prophets, but to express the odiousness of the thing by his loathing of the very name and shadow of them. Compare Exo 23:3 Deu 12:3 Hos 2:16,17 Eph 5:3 . Or the sense is, I will not swear by them; for taking up one’ s name is used for swearing, Exo 20:7 .

PBC: Psa 16:2

David understands that his goodness cannot stand alongside the goodness of God, but is confined with the goodness of the saints in the earth. Yet, his soul has said unto the Lord; "...Thou art my Lord:..." In the right realization of Lord, and servant; He says, "Thou wilt shew me the path of life: in thy presence is fullness of joy: at thy right hand there are pleasures for evermore." This Goodly Heritage was one in which David realized that there was fellowship with God. After all, it was God who had given the Heritage to His children.

THE CHURCH KINGDOM

Ro 8:16-17 "The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs: heirs of God, and joint-heirs with Christ;" Just as Israel of old could not buy or sell the land, neither can we who are heirs (with a heritage) buy and sell that which God has given us. Even though it is ours, it still belongs to God. We also belong to Him! Therefore it is a peculiar arrangement: Our "goodness extendeth not to thee; but to the saints that are in the earth, and to the excellent, in whom is all my delight."

Haydock: Psa 16:1

A just man's prayer in tribulation, against the malice of his enemies.

Earth, to testify their wrath. So Virgil describes Juno. Diva solo fixos oculos aversa tenebat. (Æneid l.)

--- Hebrew, ashurenu, is rendered "by out step," (Montanus) or contemplation. But the Septuagint have explained it as a verb, as well as St. Jerome, (Berthier) who reads, "marching against me; now they have surrounded me," (Haydock) like wild bulls. (Calmet) ---

Symmachus, "blessing me, the have presently cast down their eyes, they have prepared snares, to throw me down upon the ground." They have sought my ruin both by craft and by open force. Even those who were once my friends and admirers, are now turned against me. (Haydock) ---

He alludes particularly to the courtiers of Saul. (Calmet) ---

They intend utterly to destroy me, even to the ground. (Worthington) ---

Hebrew, "by our step they have now surrounded us," (Montanus) conformably to Keri; though the text, followed by Pagnin, has, "In our path, they have surrounded me."

Haydock: Psa 16:1

Prayer. This psalm contains the model of a fervent prayer, (Haydock) which may be used by any person under affliction. (Worthington) ---

The Rabbins say David expresses too much confidence in his own integrity, and therefore was soon after permitted to fall; while others assert that he spoke thus after the murder of Urias, to avert God's wrath from his army before Rabbath. But this supposition is improbable, (Calmet) as well as the other. (Haydock) ---

The Fathers think that this psalm was composed during the persecution of Saul, and that it contains the sentiments of Jesus Christ and of his Church, under the persecution of infidels. There are some very difficult passages in it. (Calmet) ---

My justice. Hebrew, "attend to justice," (Haydock) which amounts to the same thing; as no one would make this petition, unless he supposed that he was in the right. "Here the justice of my cause." (Principes) (Berthier) ---

"Hear the just man. " (St. Jerome) (Haydock) ---

Lips. I do not attempt to deceive thee, like the hypocrite; or rather I have not acted with deceit, or endeavoured to excite rebellion, as I have been accused. (Calmet) ---

In my just cause, hear my unfeigned petition. (Worthington)

Haydock: Psa 16:2

Countenance. Pronounce sentence, (Esther i. 19.; Calmet) if I have done wrong. I do not refuse punishment, Psalm vii. 5. (Haydock) ---

The Greek and Latin copies vary. Some read correctly with the Hebrew, "Let thy eyes behold what is wrong." Yet St. Jerome (ep. ad Sun.) has "right," with the Syriac, &c. Others more commonly read, "Let mine eyes behold justice." (Calmet) ---

Montanus, however, substitutes rectitudines for iniquitates, as Pagnin had rendered mesharim, and Protestants, "the things that are equal." (Haydock) ---

"Holy preachers are the eyes of Christ....let them see what is just....and fulfil the justice which they preach." (St. Jerome) ---

God sees all things, and will pass a just sentence. (Worthington)

Haydock: Psa 16:3

Fire. I have experienced all sorts of misery. (Calmet) ---

Iniquity. Hebrew, "Thou hast not found; I have thought." But the same word without points, zamothi, (Haydock) has the sense given by the Septuagint and they knew nothing of these points. (Berthier) ---

We may also translate, "Thou hast not found in me any criminal thoughts. My mouth has not transgressed thy orders. " If some thoughts of taking revenge by killing Saul, presented themselves involuntarily, David repressed them; (Calmet) and when he was alone with him at night in a cave, he would not suffer him to be hurt, 1 Kings xxvi. 7. (Theodoret) ---

He asserts that he had gone through tribulations without offending. Those who are innocent or penitent, may pray with this confidence; as the Church may, which has always some saints, on which account she is styled holy. (Worthington)

Haydock: Psa 16:4

Men. Houbigant, "My mouth shall not pass to the pretexts of Adam." I will not seek for excuses in sin. (Haydock) ---

"My mouth utters not vows to the vain works of men." (Prin. disc.) ---

But these versions are singular. (Berthier) ---

Hard. Hebrew, "way of the robber." Purits, or prits, (St. Jerome; Haydock) means also "fracture." (Berthier) ---

David was ordered by God to retire into the wilderness, and to caves, where he was obliged to live like robbers, (Calmet) and was branded (Calmet) with the title of a fugitive slave by Nabal, 1 Kings xxv. 10. (Haydock) ---

Yet the actions of David were very different from theirs. (Berthier) ---

He did not speak about the works of men, in power to condemn Saul, or any other, being averse to all detraction, and prescribing to himself the strictest laws, (Calmet) which God had ever promulgated. Protestants, "I have purposed that my mouth shall not transgress. ( 4 ) Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer." The division of the verses is arbitrary. (Haydock) ---

David kept the narrow path of virtue. (Worthington)

Gill: Psa 16:1

Preserve me, O God,.... Prayer is proper to Christ as man; he offered up many prayers and supplications to Cost, even his Father, and his God, and as the strong and mighty God, as the word ⁱ here used is commonly rendered by interpreters; with whom, all things are possible, and who is able to save; see Heb 5:7; and this petition for preservation was suitable to him and his case, and was heard and answered by God; he was very remarkably preserved in his infancy from the rage and fury of Herod; and very wonderfully was his body preserved and supported in the wilderness under a fast of forty days and forty nights together, and from being torn to pieces by the wild beasts among which he was, and from the temptations of Satan, with which he was there assaulted; and throughout the whole of his ministry he was preserved from being hindered in the execution of his office, either by the flatteries, or menaces, or false charges of his enemies; and though his life was often attempted they could not take it away before his time: and whereas Christ is in this psalm represented as in the view of death and the grave, this petition may be of the same kind with those in Joh 12:27; and put up with the same submission to the will of God; and at least may intend divine help and support in his sufferings and death, preservation from corruption in the grave, and the resurrection of him from the dead; and it may also include his concern for the preservation of his church, his other self, and the members of it, his apostles, disciples, and all that did or should believe in his name, for whom he prayed after this manner a little before his death; see Luk 22:31;

for in thee do I put my trust: or "have hoped" ^k; the graces of faith and hope were implanted in the heart of Christ, as man, who had the gifts and graces of the Spirit without measure bestowed on him, and these very early appeared in him, and showed themselves in a very lively exercise, Psa 22:7; and were in a very eminent manner exercised by him a little before his death, in the view of it, and when he was under his sufferings, and hung upon the cross, Isa 1:6, Mat 27:46; and this his trust and confidence in God alone, and not in any other, is used as a reason or argument for his preservation and safety.

Gill: Psa 16:2

O my soul, thou hast said unto the Lord,.... Some take these to be the words of David speaking to the church, who had owned the Lord to be her Lord, and had declared what follows; others think they are the words of God the Father to his Son, suggesting to him what he had said; but they are rather an apostrophe, or an address of Christ to his own soul; and the phrase, "O my soul", though not in the original text, is rightly supplied by our translators, and which is confirmed by the Targum, and by the Jewish commentators, Jarchi, Aben Ezra, and Kimchi;

thou art my Lord; Christ, as man, is a creature made by God; his human nature is the true tabernacle which God pitched and not man, and on this consideration he is his Lord, being his Creator; and as Mediator Christ is his servant, and was made under the law to him, obeyed him, and submitted to his will in all things; so that he not only in words said he was his Lord, but by deeds declared him to be so;

my goodness extendeth not to thee; such who suppose that David here speaks in his own person, or in the person of other believers, or that the church here speaks, differently interpret these words: some render them, "my goodness is not above thee" ^l; it is far inferior to thine, it is not to be mentioned with it, it is nothing in comparison of it; all my goodness, happiness, and felicity lies, in thee, Psa 73:25; others, "I have no goodness without thee": the sense is the same as if it was "I have said", as read the Greek, Vulgate Latin, and Oriental versions, and so Apollinarius; I have none but what comes from thee; what I have is given me by thee, which is the sense of the Targum; see Jam 1:17; others, "my goodness is not upon thee" ^m; does not lie upon thee, or thou art not obliged to bestow the blessings of goodness on me; they are not due to me, they spring from thy free grace and favour; to this sense incline Jarchi, Aben Ezra, and Kimchi; see Luk 17:10; others, "thou hast no need of my goodness"; nor wilt it profit thee, so R. Joseph Kimchi; see Job 22:2; or the words may be rendered, "O my goodness", or "thou art my good, nothing is above thee" ⁿ; no goodness in any superior to God. But they are the words of Christ, and to be understood of his goodness; not of his essential goodness as God, nor of his providential goodness, the same with his Father's; but of his special goodness, and the effect of it to his church and people; and denotes his love, grace, and good will towards them, shown in his incarnation, sufferings, and death; and the blessings of goodness which come thereby; such as a justifying righteousness, forgiveness of sin, peace, and reconciliation, redemption, salvation, and eternal life. Now though God is glorified by Christ in his incarnation, sufferings, and death, and in the work of man's redemption, yet he stood in no need of the obedience and sufferings of his Son; he could have glorified his justice another way, as he did in not sparing the angels that sinned, in drowning the old world, and in burning Sodom and Gomorrah, and in other instances of his vengeance; though there is glory to God in the highest in the affair of salvation by Christ, yet the good will is to men; though the debt of obedience and sufferings was paid to the justice of God, whereby that is satisfied and glorified, yet the kindness in paying the debt was not to God but to men, described in Psa 16:8.

Gill: Psa 16:3

But to the saints that are in the earth,.... Who are sanctified or set apart by God the Father in election; whose sins are expiated by the blood of Christ in redemption, and who are sanctified or made holy by the Spirit of God in the effectual calling; and who live a holy life and conversation: these are said to be "in the earth", not to distinguish them from the saints in heaven, to whom the goodness of Christ extends as to them, unless it be to distinguish them from the angels in heaven, who are called saints, Deu 33:2; as Aben Ezra observes; but to point out the place of their abode, scattered up and down in the earth; and to show that love, grace, goodness, and kindness of Christ reaches to them in the present state of things, notwithstanding all their meanness and imperfection in themselves, and their despicableness in the eyes of others; see Joh 13:1;

and to the excellent; the same with the saints, who though reckoned by men the faith of the world, and the offscouring of all things, are in high esteem with Christ; they are "nobles" ^o in his account, as the word is rendered in Jer 30:21; they are princes in all the earth, and these princes are kings; they are made kings and priests unto God by Christ; they wear and live like kings, and have the attendance, power, riches, and glory of kings; they are guarded by angels, they have power with God, they are rich in faith, and heirs of a kingdom;

in whom is all my delight; Christ's delights were with these sons of men before the world was, and have always continued with them; they are his "Hepbzibah" and "Beulah", as in Isa 62:4; hence he became incarnate, and suffered and died for them, and makes application of all the blessings of his grace and goodness to them.

Gill: Psa 16:4

Their sorrows shall be multiplied,.... Not the sorrows of the saints and excellent ones, by seeing the idolatry of men, as Aben Ezra interprets it; but the sorrows of such

that hasten after another god; a false god, an idol, to serve and worship it; for, generally speaking, idolaters are more forward, eager, and hasty to attend a false worship, than the worshippers of the true God are to attend his service: now their sorrows are many, even in their worship, by cutting their bodies with knives and lancets, as the worshippers of Baal did; and by sacrificing their own children, which, notwithstanding their rash and precipitate zeal, could not fail of giving them pain and uneasiness; and, besides temporal punishments inflicted on them for their idolatry by God, and stings of conscience, which must sometimes attend them, the wrath of God lies upon them, and they will have their portion in the lake of fire, and the smoke of their torment will ascend for ever and ever. Some render the words, "their idols are multiplied"; and so the Chaldee paraphrase,

"they multiply their idols, and after that hasten to offer their sacrifices;''

when men leave the true God, they know not where to stop; the Heathens had not less than thirty thousand gods, and the Jews when they fell into idolatry ran in the same way, Jer 2:28. The word "god" is not in the original text, though the supplement is countenanced by the Jewish writers ^p, who interpret it in this way; but I rather think the text is to be understood not of Heathen idolaters, but of unbelieving Jews, who, rejecting the true Messiah, hasten after another Messiah, king, and saviour; when Jesus the true Messiah came they received him not; but when another came in his own name they were eager to embrace him, Joh 5:43; and to this day they are hastening after another; and in their daily prayers pray that the coming of the Messiah might be במהידה, "in haste", in their days ^q; and the sense of the passage is, that the sorrows of the Jews, rejecting the Messiah and hastening after another, would come thick and fast upon them, until wrath came upon them to the uttermost, Mat 24:6, 1Th 2:16; and it holds good of all, whether Jews or Gentiles, that hasten after another saviour; that say to the works of their hands, that they are their gods, or go about to establish a righteousness of their own, or seek for life and salvation by their own doings; these, sooner or later, will lie down in sorrow, Isa 50:11;

their drink offerings of blood will I not offer: meaning not the libations of the Gentiles, which were not wine, according to the law, Num 15:10; but blood, even sometimes human blood; but the sacrifices of the Jews, which were either got by blood, murders and robberies, and on that account were hateful to God, Isa 61:8; or rather the sacrifices of bloodthirsty persons, whose hands were full of blood, Isa 1:11; and such were the offerings of the priests, Scribes, and Pharisees, in Christ's time, who were the children of them that killed the prophets, and sought after the blood of Christ. Or it may be rendered, "I will not offer their drink offerings because of blood" ^r; meaning his own blood shed for the remission of sins, which being obtained, there remains no more offering for sin; and so the words may express the abolition of all legal sacrifices, and the causing of them to cease through the blood and sacrifice of Christ. This shows the person speaking to be a priest, and therefore could not be David, but must be the Messiah, who is a priest after the order of Melchizedek; and who had a better sacrifice to other up than any of the offerings of the Jews, even his own self, by which he has put away sin for ever. He adds,

nor take up their names into my lips; not the names of idol deities, nor of their worshippers, but of the Jews that rejected him as the Messiah, for whom he would not pray, Joh 17:9; and so as he refused to offer their sacrifices, he would not perform the other part of his priestly office for them in intercession; though this may also have respect to the rejection of the Jewish nation as the people of God; writing a "Loammi", Hos 1:9, upon them, declaring them to be no longer the children of the living God; leaving their names for a curse, a taunt, and a proverb in every place; expressing the utmost abhorrence of them, and showing the utmost indignation at them, as persons whose names were not worthy or fit to be mentioned, Eph 5:3.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 16:1

¹ sn Psalm 16. The psalmist seeks divine protection because he has remained loyal to God. He praises God for his rich blessings, and is confident God will vindicate him and deliver him from death.

² tn The precise meaning of the Hebrew term מִכְתָּם (mikhtam) is uncertain. HALOT 582-83 s.v. defines it as “inscription.”

³ tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results (see 7:1; 11:1).

sn Taken shelter. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

NET Notes: Psa 16:2

¹ tn Heb “my good [is] not beyond you.” For the use of the preposition עַל (’al) in the sense of “beyond,” see BDB 755 s.v. 2.

NET Notes: Psa 16:3

¹ tn Heb “regarding the holy ones who [are] in the land, they; and the mighty [ones] in [whom is/was] all my desire.” The difficult syntax makes the meaning of the verse uncertain. The phrase “holy ones” sometimes refers to God’s angelic assembly (see Ps 89:5, 7), but the qualifying clause “who are in the land” suggests that here it refers to God’s people (Ps 34:9) or to their priestly leaders (2 Chr 35:3).

NET Notes: Psa 16:4

¹ tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”

² tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.

³ tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.

Geneva Bible: Psa 16:1

"Michtam of David." Preserve me, O God: for in thee do I put my ^{( a )} trust.

^{( a )} He shows that we cannot call on God unless we trust in him.

Geneva Bible: Psa 16:2

[O my soul], thou hast said unto the LORD, Thou [art] my Lord: my ^{( b )} goodness [extendeth] not to thee;

^{( b )} Though we cannot enrich God, yet we must bestow God's gifts for the use of his children.

Geneva Bible: Psa 16:4

Their ^{( c )} sorrows shall be multiplied [that] hasten [after] another [god]: ^{( d )} their drink offerings of blood will I not offer, nor take up their names into my lips.

^{( c )} As grief of conscience and miserable destruction.

^{( d )} He would neither by outward profession nor in heart, nor in mouth consent to their idolatries.

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.

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 16:1-7

This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.

I. David here flies to God's protection with a cheerful believing confidence in it (Psa 16:1): " Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust. "Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him.

II. He recognizes his solemn dedication of himself to God as his God (Psa 16:2): " O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him."Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it."Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him."

III. He devotes himself to the honour of God in the service of the saints (Psa 16:2, Psa 16:3): My goodness extends not to thee, but to the saints. Observe, 1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness. 2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job 22:2; Job 35:7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (1Ch 29:14), Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note, (1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth. (2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God (Psa 119:63), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Pro 8:31. For their sakes, says he, I sanctify myself, Joh 17:19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold informities, which is a good reason why we should.

IV. He disclaims the worship of all false gods and all communion with their worshippers, Psa 16:4. Here, 1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough. 2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: " Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous."At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. "I will have nothing to do"(says David) "with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them."Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Caesar, and are still hastening after another Messiah, whom they in vain look for.

V. He repeats the solemn choice he had made of God for his portion and happiness (Psa 16:5), takes to himself the comfort of the choice (Psa 16:6), and gives God the glory of it, Psa 16:7. This is very much the language of a devout and pious soul in its gracious exercises.

1. Choosing the Lord for its portion and happiness. "Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, 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 the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity."Would we do well and wisely for ourselves, we must take God, in Christ, to be, (1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey. (2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.

2. Confiding in him for the securing of this portion: " Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David."The saints and their bliss are kept by the power of God.

3. Rejoicing in this portion, and taking a complacency in it (Psa 16:6): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.

4. Giving thanks to God for it, and for grace to make this wise and happy choice (Psa 16:7): " I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness."So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.

5. Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jer 17:10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.

All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction.

Keil-Delitzsch: Psa 16:1-3

The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psa 16:10 : May God preserve him (which He is able to do as being אל , the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Psa 86:2; Psa 119:167 shāmerah (cf. on Isa 38:14 עשׁקה ), according to the express testimony of the Masora.

(Note: The Masora observes גרשין בספרא ב , i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa , vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni .)

The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lam 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. §44, rem. 4). Hitzig and Ewald (§190, d ) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic ( אמרת or אמרת ), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form ( ידעת = ידעתי Psa 140:13; Job 42:2, בנית = בניתי 1Ki 8:48, עשׂית = עשׂיתי Eze 16:59, cf. 2Ki 18:20, אמרת now pointed אמרת , with Isa 36:5) has its occasion at least in some such cutting away of the i , peculiar to the language of the common people; although, if David wrote it so, אמרת is not intended to be read otherwise than it is in Psa 31:15; Psa 140:7.

(Note: Pinsker's view ( Einleit . S. 100-102), who considers פּעלתּ to have sprung from פּללת as the primary form of the 1 pers. sing., from which then came פּלתּי and later still פּלתּי , is untenable according to the history of the language.)

First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Since the suffix of אדני (properly domini mei = domine mi , Gen 18:3, cf. Psa 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Psa 35:23, it is certainly to be rendered also here: "Thou art my Lord"and not "Thou art the Lord."The emphasis lies expressly on the "my."It is the unreserved and joyous feeling of dependence (more that of the little child, than of the servant), which is expressed in this first confession. For, as the second clause of the confession says: Jahve, who is his Lord, is also his benefactor, yea even his highest good. The preposition על frequently introduces that which extends beyond something else, Gen 48:22 (cf. Psa 89:8; Psa 95:3), and to this passage may be added Gen 31:50; Gen 32:12; Exo 35:22; Num 31:8; Deu 19:9; Deu 22:6, the one thing being above, or co-ordinate with, the other. So also here: "my good, i.e., whatever makes me truly happy, is not above Thee,"i.e., in addition to Thee, beside Thee; according to the sense it is equivalent to out of Thee or without Thee (as the Targ., Symm., and Jerome render it), Thou alone, without exception, art my good. In connection with this rendering of the על , the בּל (poetic, and contracted from בּלי ), which is unknown to the literature before David's time, presents no difficulty. As in Pro 23:7 it is short for בּל־תּהיה . Hengstenberg remarks, "Just as Thou art the Lord! is the response of the soul to the words I am the Lord thy God (Exo 20:2), so Thou only art my salvation! is the response to Thou shalt have no other gods beside Me ( על־פּני )."The psalmist knows no fountain of true happiness but Jahve, in Him he possesses all, his treasure is in Heaven.

Such is his confession to Jahve. But he also has those on earth to whom he makes confession. Transposing the w we read:

ולקדושׁים אשׁר בּארץ

המּה אדּירי כל־חפצי־בם׃

While Diestel's alteration: "to the saints, who are in his land, he makes himself glorious, and all his delight is in them,"is altogether strange to this verse: the above transfer of the Waw

(Note: Approved by Kamphausen and by the critic in the Liter. Blatt of the Allgem. Kirchen-Zeitung 1864 S. 107.)

suffices to remove its difficulties, and that in a way quite in accordance with the connection. Now it is clear, that לקדושׁים , as has been supposed by some, is the dative governed by אמרתּי , the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ , which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה ) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. e.g., 2Sa 7:9; 2Sa 2:18) and on account of its arrangement of the words (an arrangement, which is usual in connection with a negative construction, Deu 20:15; 2Ch 8:7, cf. Gen 9:3; Eze 12:10); it is clear, in what sense אדירי alternates with קדושׁים , since it is not those who are accounted by the world as אדיריס on account of their worldly power and possessions (Psa 136:18, 2Ch 23:20), but the holy, prized by him as being also glorious, partakers of higher glory and worthy of higher honour; and moreover, this corrected arrangement of the verse harmonises with the Michtam character of the Psalm. The thought thus obtained, is the thought one expected (love to God and love to His saints), and the one which one is also obliged to wring from the text as we have it, either by translating with De Welte, Maurer, Dietrich and others: "the saints who are in the land, they are the excellent in whom I have all my delight,"- a Waw apodoseos , with which one could only be satisfied if it were והמּה (cf. 2Sa 15:34) - or: "the saints who are in the land and the glorious-all my delight is in them."By both these interpretations, ל would be the exponent of the nom. absol . which is elsewhere detached and placed at the beginning of a sentence, and this l of reference (Ew. §310, a) is really common to every style (Num 18:8; Isa 32:1; Ecc 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst.), with (von Lengerke), among the saints (Hupf., Thenius), would be a preposition most liable to be misapprehended, and makes Psa 16:3 a cumbersome appendage of Psa 16:2. But if l be taken as the Lamed of reference then the elliptical construct ואדּירי , to which הארץ ought to be supplied, remains a stumbling-block not to be easily set aside. For such an isolation of the connecting form from its genitive cannot be shown to be syntactically possible in Hebrew (vid., on 2Ki 9:17, Thenius, and Keil); nor are we compelled to suppose in this instance what cannot be proved elsewhere, since כל־חפצי־בם is, without any harshness, subordinate to ואדירי as a genitival notion (Ges. §116, 3). And still in connection with the reading ואדירי , both the formation of the sentence which, beginning with ל , leads one to expect an apodosis, and the relation of Psa 16:3 to Psa 16:2, according to which the central point of the declaration must lie just within כל־חפצי־בם , are opposed to this rendering of the words ואדירי כל־חפצי־כם .

Thus, therefore, we come back to the above easy improvement of the text. קושׁים are those in whom the will of Jahve concerning Israel, that it should be a holy nation (Exo 19:6; Deu 7:6), has been fulfilled, viz., the living members of the ecclesia sanctorum in this world (for there is also one in the other world, Psa 89:6). Glory, δόξα , is the outward manifestation of holiness. It is ordained of God for the sanctified (cf. Rom 8:30), whose moral nobility is now for the present veiled under the menial form of the עני ; and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah , Isa 62:4 (cf. 2Ki 21:1).

Keil-Delitzsch: Psa 16:4-5

As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Psa 32:10) eorum, eorum scil. qui alium permutant . The expression would flow on more smoothly if it were ירבּוּ : they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (he whom Jahve loves), Isa 48:14. This Psa 16:4 forms a perfect antithesis to Psa 16:3. In David's eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of נסכּיהם and שׁמותם might be referred to the idols according to Exo 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם , as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם , which does not signify "their idols"(for idols are עצבּים ), but their torments, pains (from עצּבת derived from עצּב ), Psa 147:3; Job 9:28. The thought is similar to 1Ti 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις . אהר is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Isa 42:8; Isa 48:11). מהרוּ cannot mean festinant , for in this signification it is only found in Piel מהר , and that once with a local, but not a personal, accusative of the direction, Nah 2:6. It is therefore to be rendered (and the perf . is also better adapted to this meaning): they have taken in exchange that which is not God ( מהר like המיר , Psa 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי ) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring a wife by paying down the price asked by her father, Exo 22:15. With such persons, who may seem to be אדּירים in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. נסכּיהם has the Dag . lene , as it always has. They are not called מדּם as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences. מן is the min of derivation; in this instance (as in Amo 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psa 10:18; Psa 17:14; Psa 80:14.

In Psa 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tôra, Exo 23:13 (cf. Const. Apost . V. 10 εἴδωλον μνημονεύειν ὀνόματα δαιμονικά ).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. חלקי does not here mean food (Böttch.), for in this sense חלק (Lev 6:10) and מגה (1Sa 1:4) are identical; and parallel passages like Psa 142:6 show what חלקי means when applied to Jahve. According to Psa 11:6, כוסי is also a genitive just like חלקי ; מנת חלק is the share of landed property assigned to any one; מנת כּוס the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their חלק , Num 18:20, and the gifts consecrated to Jahve were to be their food, Deu 10:9; Deu 18:1. But nevertheless all Israel is βασίλειον ἱεράτευμα , Exo 19:6, towards which even קדושׁים and אדרים in Psa 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Psa 16:5 , תּומיך , as it stands, looks at first sight as though it were the Hiph . of a verb ימך ( ומך ). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = תּומך , somewhat like יוסיף , Isa 29:4; Isa 38:5; Ecc 1:18, = יוסף , - a comparison which has been made by Aben-Ezra ( Sefath Jether No. 421) and Kimchi ( Michlol 11 a ), - a form of the participle to which, in writing at least, סוכיב , 2Ki 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part . of תמך , it is more probable he would have written אתה תּומכי גורלי , just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: σὺ εἶ ὁ ἀποκαθιστῶν τὴν κληρονομίαν μου ἐμοί (Böttcher). For the conjecture of Olshausen and Thenius, תּוסיף in the sense: "thou art continually my portion"halts both in thought and expression. Hitzig's conjecture תּוּמּיך "thou, thy Tummîm are my lot,"is more successful and tempting. But the fact that the תּמּים are never found (not even in Deu 33:8) without the אוּרים , is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph . from ימך ( ומך ), which is the most natural explanation. Schultens has compared the Arabic wamika , to be broad, from which there is a Hiphil form Arab. awmaka , to make broad, in Syro-Arabic, that is in use even in the present day among the common people.

(Note: The Arabic Lexicographers are only acquainted with a noun wamka , breadth ( amplitudo ), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. 'l -wamk (pronounced wumk ), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. - Wetzstein.)

And since we must at any rate come down to the supposition of something unusual about this תומיך , it is surely not too bold to regard it as a ἅπαξ γεγραμμ .: Thou makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me,

(Note: It is scarcely possible for two words to be more nearly identical than גּורל and κλῆρος . The latter, usually derived from κλάω (a piece broken off), is derived from κέλεσθαι (a determining of the divine will) in Döderlein's Homer. Glossar , iii. 124. But perhaps it is one word with גורל . Moreover κλῆρος signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il . iii. 316, vii. 175, xxiii. 351, Od . x. 206, where casting lots is described with the expression κλῆρος . 2) The object that falls to any one by lot, patrimonium , e.g., Od . xiv. 64, Il . xv. 498, οἶκος καὶ κλῆρος , especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists ( κληροῦχοι ).)

- a thought, that is expanded in Psa 16:6.

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 16:1-8

1. Joy in present distress 16:1-8

In this first section of the psalm David reflected on what he had come to know about the Lord and how this knowledge comforted him.

16:1 This verse is a kind of topic sentence for the section. It is a prayer for protection in some unidentified distress based on the psalmist's confidence in the Lord's protection.

16:2 David had told the Lord that He was his only hope. The writer had no good beside Yahweh probably in the sense that he knew that he had no goodness of his own apart from God (cf. 73:25).

16:3 An evidence of David's confidence in the Lord was his choosing to keep company with others who trusted in and walked with God. He respected them because they shared the majestic quality of their God.

16:4 In contrast to these godly saints are those who trade worship of the true God for what they think they will gain from following other gods (i.e., apostates). However they only receive multiplied sorrows. David refused to join them in worshipping false gods or even mentioning them because he found what they were doing so distasteful.

16:5-6 David spoke with satisfaction of the Lord as something that someone had given to him. He compared God to a valuable inheritance passed on to him by his ancestors and to wine in a cup that brings great joy and satisfaction to the one who drinks it. He also gave God credit for supporting him in his lot in life. The lines marking the boundaries of David's inheritance (i.e., God) had turned out to be good lines since they prescribed a great inheritance. Compared to a piece of real estate such as the ones given to the Israelite tribes when they entered the Promised Land, David had received a pleasant lot. He viewed his inheritance as a beautiful piece of property. Obviously he was pleasantly content with God and found great delight in Him.

16:7 In view of this delight David purposed to bless or praise the Lord. This is the first of many references to blessing or praising the Lord in the Book of Psalms. To bless God means to speak well of Him.

God had counselled David through His Word. David received counsel from God through the previously written books of the Old Testament, through other prophets such as Nathan and Gad, and through personal revelations. David himself was a prophet as well as a king. It is probably to these personal words from the Lord that David referred in the second part of this verse.

16:8 Because the Lord Himself was the main focus of David's attention and satisfaction he knew no one would shake him in any major way from his stability in life (cf. 15:5c). David described his giving God first place in his life as having placed God at his right hand, the place of greatest honor and authority in the ancient East. Since David was a king, the place he gave God was especially honorable. Because David had delegated his defense to God, he knew his "right hand Man" would not fail him.

Peter quoted verses 8-11 on the day of Pentecost as a messianic prophecy (Acts 2:25-28). These words were perfectly and literally true only of Jesus Christ.

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

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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.