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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, Ac 2:24,13:36. 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 (Ps 16:1), his consent to him (Ps 16:2), his affection to the people of God (Ps 16:3), his adherence to the true worship of God (Ps 16:4), and his entire complacency and satisfaction in God and the interest he had in him, Ps 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 (Ac 2:25-28, etc.). David speaks concerning him (not concerning himself), "I foresaw the Lord always before my face," etc. And this he spoke, being a prophet, Ac 2:30,31. He spoke, 1. Of the special presence of God with the Redeemer in his services and sufferings, Ps 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, Ps 16:9-11.

This psalm expresses a confident expectation of eternal life and happiness, founded on the evidence of true attachment to God. It expresses the deep conviction that one who loves God will not be left in the grave, and will not be suffered to see permanent "corruption," or to perish in the grave, forever.

The contents of the psalm are the following:

(1) An earnest prayer of the author for preservation on the ground that he had put his trust in God, Psalm 16:1.

(2) A statement of his attachment to God, Psalm 16:2-3, founded partly on his consciousness of such attachment Psalm 16:2, and partly on the fact that he truly loved the friends of God, Psalm 16:3.

(3) A statement of the fact that he had no sympathy with those who rejected the true God; that he did not, and would not, participate in their worship. The Lord was his portion, and his inheritance, Psalm 16:4-5.

(4) Thankfulness that the lines had fallen unto him in such pleasant places; that he had had his birth and lot where the true God was adored, and not in a land of idolaters, Psalm 16:6-7.

(5) A confident expectation, on the ground of his attachment to God, that he would be happy forever; that he would not be left to perish in the grave; that he would obtain eternal life at the right hand of God, Psalm 16:8-11. This expectation implies the following particulars:

(a) That he would never be moved; that is, that he would not be disappointed and cast off, Psalm 16:8.

(b) That, though he was to die, his flesh would rest in hope, Psalm 16:9.

(c) That he would not be left in the regions of the dead, nor suffered to lie forever in the grave, Psalm 16:10.

(d) That God would show him the path of life, and give him a place at his right hand, Psalm 16:11.

Nothing can be determined with certainty in regard to the occasion on which the psalm was composed. It is such a psalm as might be composed at any time in view of solemn reflections on life, death, the grave, and the world beyond; on the question whether the grave is the end of man, or whether there will be a future. It is made up of happy reflections on the lot and the hopes of the pious; expressing the belief that, although they were to die, there was a brighter world beyond - although they were to be laid in the grave, they would not always remain there; that they would be released from the tomb, and be raised up to the right hand of God. It expresses more clearly than can be found almost anywhere else in the Old Testament a belief in the doctrine of the resurrection - an assurance that those who love God, and keep his commandments, will not always remain in the grave.

The psalm is appealed to by Peter Acts 2:25-31, and by Paul Acts 13:35-37, as referring to the resurrection of Christ, and is adduced by them in such a manner as to show they regarded it as proving that He would be raised from the dead. It is not necessary to suppose, in order to a correct understanding of the psalm, that it had an exclusive reference to the Messiah, but only that it referred to him in the highest sense, or that it had its complete fulfillment in him. Compare Introduction to Isaiah, Section 7, iii: It undoubtedly expressed the feelings of David in reference to himself - his own hopes in view of death; while it is true that he was directed to use language in describing his own feelings and hopes which could have a complete fulfillment only in the Messiah. In a more full and complete sense, it was true that he would not be left in the grave, and that he would not be allowed "to see corruption."

It was actually true in the sense in which David used the term as applicable to himself that he would not be "left" permanently and ultimately in the grave, under the dominion of corruption; it was literally true of the Messiah, as Peter and Paul argued, that he did not "see corruption;" that he was raised from the grave without undergoing that change in the tomb through which all others must pass. As David used the language (as applicable to himself), the hope suggested in the psalm will be fulfilled in the future resurrection of the righteous; as the words are to be literally understood, they could be fulfilled only in Christ, who rose from the dead without seeing corruption. The argument of Peter and Paul is, that this prophetic language was found in the Old Testament, and that it could have a complete fulfillment only in the resurrection of Christ. David, though he would rise as he anticipated, did, in fact, return to corruption. Of the Messiah it was literally true that his body did not undergo any change in the grave. The reference to the Messiah is, that it had its highest and most complete fulfillment in him. Compare the notes at Acts 2:25-31.

The title of the psalm is, "Michtam of David." The word "Michtam" occurs only in the following places, in all of which it is used as the title of a psalm: Psalm 16:1-11; Psalm 56:1-13; Psalm 57:1-11; Psalm 58:1-11; 59; Psalm 60:1-12. Gesenius supposes that it means a "writing," especially a poem, psalm, or song; and that its sense is the same as the title to the psalm of Hezekiah Isaiah 38:9, where the word used is rendered "writing." According to Gesenius the word used here - מכתם miktâm - is the same as the word employed in Isaiah - מכתב miktâb - the last letter ב (b), having been gradually changed to ם (m). Others, unaptly, Gesenius says, have derived the word from כתם kethem, gold," meaning a "golden" psalm; that is, precious, or pre-eminent. DeWette renders it: "Schrift,"" writing. It is, perhaps, impossible now to determine why some of the psalms of David should have been merely termed "writings," while others are mentioned under more specific titles.

The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, Psalm 16:1-4; and dedares his strong confidence in God, who had dealt bountifully with him, Psalm 16:5-7. Then follows a remarkable prophecy of the resurrection of Christ, Psalm 16:8-11.

The title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, Στηλογραφια τῳ Δαυιδ, "The inscription on a pillar to David;" as if the Psalm had been inscribed on a pillar, to keep it in remembrance. As כתם catham signifies to engrave or stamp, this has given rise to the above inscription. מכתם michtam also means pure or stamped gold; and hence it has been supposed that this title was given to it on account of its excellence: a golden Psalm, or a Psalm worthy to be written on letters of gold; as some of the verses of Pythagoras were called the golden verses, because of their excellence. Gold being the most excellent and precious of all metals, it has been used to express metaphorically excellence and perfection of every kind. Thus a golden tongue or mouth, the most excellent eloquence; so Chrysostom means, this eminent man having had his name from his eloquence; - a golden book, one of the choicest and most valuable of its kind, etc. But I have already sufficiently expressed my doubts concerning the meanings given to these titles. See the note on the title of Psalm 60:1-12 (note).

That David was the author there can be no doubt. It is most pointedly attributed to him by St. Peter, Acts 2:25-31. That its principal parts might have some relation to his circumstances is also probable; but that Jesus Christ is its main scope, not only appears from quotations made by the apostle as above, but from the circumstance that some parts of it never did and never could apply to David. From the most serious and attentive consideration of the whole Psalm, I am convinced that every verse of it belongs to Jesus Christ, and none other: and this, on reference, I find to be the view taken of it by my ancient Psalter. But as he is referred to here as the Redeemer of the world, consequently, as God manifested in the flesh, there are several portions of the Psalm, as well as in the New Testament, where the Divine and human natures are spoken of separrately: and if this distinction be properly regarded, we shall find, not only no inconsistency, but a beautiful harmony through the whole.

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 Psalm 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 Psalm 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, Acts 2:25; and since there is but one person speaking throughout the psalm, and Christ is he that speaks in Psalm 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.

XVI.

Ewald’s arguments for grouping this psalm with Psalms 17, 49, as those of one time, and even one author, are almost irresistible; and this not merely from the general similarity of language and sentiment, but especially from the feelings expressed about death. The vision of immortality wanting to the early Jews, to Moses, even to David, has at length, however faintly and dimly, dawned. It will be long before it becomes a world -belief, or even a definite individual hope. But the germ of a truth so great must grow, as we see it growing in the Book of Job, till the time is ripe for apostles to quote the words of the ancient poets, as if they had not only felt for themselves the necessity of an immortal existence, but had seen prophetically how in Christ it would be assured to men.

Psalms 16 is decidedly individual in its experience, and the inscription to David as author receives a certain amount of probability from a comparison of Psalm 16:5 with 1Samuel 26:19. But such slight indications give way before the reference to the bloody sacrifices in Psalm 16:4, which brings the date down to a time subsequent at least to Solomon.

The parallelism in this psalm is scarcely traceable.

Title.—Michtam (Mikhtam) occurs in five other psalms (Psalms 56-60)—all, like Psalms 16, ascribed to David. The greatest uncertainty attaches to the word. The marginal explanation rests on the derivation from kethem (gold, Job 28:16-19), and may be illustrated by the “golden sayings” of Pythagoras (comp. Golden Legend), an obvious expression for something rare and precious. Others compare the Moallakat of Mecca, poems written in “golden” letters. The LXX., “a pillar inscription” (Vulg., tituli inscriptio), follows another possible derivation, but does not suit the contents of those psalms so inscribed. Some take Mikhtam as a variety of Mikhtab (a writing). Most probably some musical direction, the key to which is lost, is conveyed by the word.

This Psalm is a joyous profession of faith and hope, springing from the sense of a living fellowship with Jehovah. The danger, if special danger there was, which prompted the prayer of Psalm 16:1, lies entirely in the background. The Psalmist’s whole soul is possessed and kindled by the thought that Jehovah is his highest good.

It has been suggested that the Psalm was written by David during his outlaw life. He had been banished from his share in the inheritance of Jehovah, and exposed to the danger of apostasy (1 Samuel 26:19, R.V. marg.). In this hour of trial he triumphs in the thought that Jehovah Himself is the portion of his inheritance, a fairer portion than the goodliest fields and vineyards which could have fallen to his lot (Psalm 16:5-6); and he energetically repudiates the idea of yielding to the temptation to serve another god (Psalm 16:4).

There are many links of connexion (see Introd. to Psalms 17) between this Psalm and Psalms 17, and they may with good reason be assigned to the same author. As Psalms 17 may with much probability be referred to the time of David’s persecution by Saul, the presumption in favour of the Davidic authorship of Psalms 16 is strengthened.

Many critics however refer both Psalms to a much later period. Ewald groups together 17, 16, 49 (in this order), and on the ground of language and contents places them in the Exile.

If, as is often assumed to be the case, Psalm 16:9-11 and Psalm 17:15 explicitly declare the Psalmist’s belief in a resurrection and a future life of blessedness, in sharp contrast to such passages as Psalm 6:5, Psalm 30:9, Psalm 88:10-12, these Psalms could hardly be placed earlier than the Exile. Delitzsch indeed, while admitting that the doctrine of a Resurrection does not appear in pre-exilic times as a truth of revelation, asks why it should not appear in Davidic Psalms as ‘a bold postulate of faith.’ But if the line of interpretation adopted below is correct, the Psalmist’s thoughts are to be viewed from a different stand-point altogether. “His antithesis is not this world and the next, but life with God and life without God.” (Cheyne.)

The Psalm falls into three divisions.

i. The Psalmist grounds his prayer for protection on his relation to Jehovah, Who alone is the source of happiness. His delight is in the society of the faithful; with apostates he will have no fellowship (Psalm 16:1-4).

ii. The thought that Jehovah is his sole good, the source of all his weal, is taken up and developed (Psalm 16:5-8).

iii. Secure in this faith he anticipates a life of true felicity in unbroken fellowship with Jehovah (Psalm 16:9-11).

For a valuable exposition of this Psalm by Prof. W. Robertson Smith see The Expositor, 1876, Vol. iv. pp. 341 ff.

On the title Michtam see Introd. p. xx.

Ps 16:1-11.

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

(Ac 2:25)

and Paul

(Ac 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

Ps 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

(Joh 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].

1. Preserve me, &c.--keep or watch over my interests.

in thee . . . I . . . trust--as one seeking shelter from pressing danger.

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 Psalm 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.