Commentaires bibliques

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.

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.

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 Psalm 42:5, Psalm 42:11; Psalm 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.

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.

Their sorrows shall be multiplied - The word here rendered "sorrows - עצבוּת ‛atstsebôth - may mean either idols or sorrows. Compare Isaiah 48:5; Psalm 139:24; Job 9:28; Psalm 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 Exodus 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 Genesis 35:14 is said to have set up a pillar in Padan-aram, and to have "poured a drink-offering thereon." Compare Exodus 29:40-41; Exodus 30:9; Lev, Leviticus 23:13; Numbers 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 Genesis 9:4; Leviticus 3:17; Leviticus 7:26; Leviticus 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 Exodus 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 Ephesians 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!

The Lord is the portion of mine inheritance - In contradistinction from idols. The margin here is, "of my part." The word properly means "lot, portion, part;" and is applicable to the portion of booty or plunder that fell to anyone; or to the portion of land that belonged to anyone in the division of an estate, 2 Kings 9:10, 2 Kings 9:36-37. The meaning here is, that Yahweh was the being whom the psalmist worshipped as God, and that he sought no possession or comfort which did not proceed from him.

And my cup - The allusion here is to what we drink; and hence, the term is used in the sense of "lot" or "portion." See the notes at Isaiah 51:17. Compare the notes at Psalm 11:6. The idea here is this: "The cup that I drink - that cheers, refreshes, and sustains me - is the Lord. I find comfort, refreshment, happiness, in him alone; not in the intoxicating bowl; not in sensual joys; but in God - in his being, perfections, friendship."

Thou maintainest my lot - Thou dost defend my portion, or that which is allotted to me. The reference is to what he specifies in the following verse as his inheritance, and he says that that which was so valuable to him was sustained or preserved by God. He was the portion of his soul; he was the source of all his joy; he maintained or preserved all that was dear to his heart.

The lines - The word used here refers to the "lines" employed in measuring and dividing land, Amos 7:17; 2 Samuel 8:2. Hence, the word comes to denote a portion of land that is "measured out" (or that is "surveyed off") to anyone - his possession or property; and hence, the word refers to the condition in life. The meaning here is, that in running out such a survey, "his" inheritance had been fixed in a pleasant and desirable part of the land.

Are fallen unto me - Referring to the appropriation of the different parts of the land by lot. The idea is, that the land was surveyed into distinct portions, and then that the part which fell to anyone was determined by lot. This was actually the case in distributing the land of Canaan, Numbers 26:55; Numbers 33:54; Numbers 36:2; Joshua 15-19.

In pleasant places - In a pleasant or desirable part of the land.

Yea, I have a goodly heritage - A good, a desirable inheritance. The meaning is, that he regarded it as a desirable heritage that he lived where the true God was known; where he enjoyed his favor and friendship.

I will bless the Lord, who hath given the counsel - Probably the reference here is to the fact that the Lord had counseled him to choose him as his portion, or had inclined him to his service. There is nothing for which a heart rightly affected is more disposed to praise God than for the fact that by his grace it has been inclined to serve him; and the time when the heart was given away to God is recalled ever onward as the happiest period of life.

My reins ... - See the notes at Psalm 7:9. The "reins" are here put for the mind, the soul. They were regarded as the seat of the affections, Jeremiah 11:20; Job 19:27. The meaning here is, that in the wakeful hours of night, when meditating on the divine character and goodness, he found instruction in regard to God. Compare Psalm 17:3. Everything then is favorable for reflection. The natural calmness and composure of the mind; the stillness of night; the starry heavens; the consciousness that we are alone with God, and that no human eye is upon us - all these things are favorable to profound religious meditation. They who are kept wakeful by night "need" not find this an unprofitable portion of their lives. Some of the most instructive hours of life are those which are spent when the eyes refuse to close themselves in slumber, and when the universal stillness invites to contemplation on divine things.