4 Their sorrows H6094 shall be multiplied H7235 that hasten H4116 after another H312 god: their drink offerings H5262 of blood H1818 will I not offer, H5258 nor H1077 take up H5375 their names H8034 into my lips. H8193
And in all things that I have said H559 unto you be circumspect: H8104 and make no mention H2142 of the name H8034 of other H312 gods, H430 neither let it be heard H8085 out H5921 of thy mouth. H6310
They that observe H8104 lying H7723 vanities H1892 forsake H5800 their own mercy. H2617
And Jacob H3290 set up H5324 a pillar H4676 in the place H4725 where he talked H1696 with him, even a pillar H4678 of stone: H68 and he poured H5258 a drink offering H5262 thereon, and he poured H3332 oil H8081 thereon.
And the meat offering H4503 thereof shall be two H8147 tenth deals H6241 of fine flour H5560 mingled H1101 with oil, H8081 an offering made by fire H801 unto the LORD H3068 for a sweet H5207 savour: H7381 and the drink offering H5262 thereof shall be of wine, H3196 the fourth H7243 part of an hin. H1969
Confounded H954 be all they that serve H5647 graven images, H6459 that boast H1984 themselves of idols: H457 worship H7812 him, all ye gods. H430
Yea, they sacrificed H2076 their sons H1121 and their daughters H1323 unto devils, H7700 And shed H8210 innocent H5355 blood, H1818 even the blood H1818 of their sons H1121 and of their daughters, H1323 whom they sacrificed H2076 unto the idols H6091 of Canaan: H3667 and the land H776 was polluted H2610 with blood. H1818
But ye are they that forsake H5800 the LORD, H3068 that forget H7913 my holy H6944 mountain, H2022 that prepare H6186 a table H7979 for that troop, H1409 H1408 and that furnish H4390 the drink offering H4469 unto that number. H4507
He that killeth H7819 an ox H7794 is as if he slew H5221 a man; H376 he that sacrificeth H2076 a lamb, H7716 as if he cut off H6202 a dog's H3611 neck; H6202 he that offereth H5927 an oblation, H4503 as if he offered swine's H2386 blood; H1818 he that burneth H2142 incense, H3828 as if he blessed H1288 an idol. H205 Yea, they have chosen H977 their own ways, H1870 and their soul H5315 delighteth H2654 in their abominations. H8251
The children H1121 gather H3950 wood, H6086 and the fathers H1 kindle H1197 the fire, H784 and the women H802 knead H3888 their dough, H1217 to make H6213 cakes H3561 to the queen H4446 of heaven, H8064 and to pour out H5258 drink offerings H5262 unto other H312 gods, H430 that they may provoke me to anger. H3707
And it shall be at that day, H3117 saith H5002 the LORD, H3068 that thou shalt call H7121 me Ishi; H376 and shalt call H7121 me no more Baali. H1180 For I will take away H5493 the names H8034 of Baalim H1168 out of her mouth, H6310 and they shall no more be remembered H2142 by their name. H8034
And G2532 the third G5154 angel G32 followed G190 them, G846 saying G3004 with G1722 a loud G3173 voice, G5456 If any man G1536 worship G4352 the beast G2342 and G2532 his G846 image, G1504 and G2532 receive G2983 his mark G5480 in G1909 his G846 forehead, G3359 or G2228 in G1909 his G846 hand, G5495 The same G846 G2532 shall drink G4095 of G1537 the wine G3631 of the wrath G2372 of God, G2316 which G3588 is poured out G2767 without mixture G194 into G1722 the cup G4221 of his G846 indignation; G3709 and G2532 he shall be tormented G928 with G1722 fire G4442 and G2532 brimstone G2303 in the presence G1799 of the holy G40 angels, G32 and G2532 in the presence G1799 of the Lamb: G721 And G2532 the smoke G2586 of their G846 torment G929 ascendeth up G305 for G1519 ever G165 and ever: G165 and G2532 they have G2192 no G3756 rest G372 day G2250 nor G2532 night, G3571 who G3588 worship G4352 the beast G2342 and G2532 his G846 image, G1504 and G2532 whosoever G1536 receiveth G2983 the mark G5480 of his G846 name. G3686
And G2532 I heard G191 another G243 voice G5456 from G1537 heaven, G3772 saying, G3004 Come G1831 out of G1537 her, G846 my G3450 people, G2992 that G3363 ye be G4790 not G3363 partakers G4790 of her G846 sins, G266 and G2532 that G3363 ye receive G2983 not G3363 of G1537 her G846 plagues. G4127 For G3754 her G846 sins G266 have reached G190 G2853 unto G891 heaven, G3772 and G2532 God G2316 hath remembered G3421 her G846 iniquities. G92
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 16
Commentary on Psalms 16 Commentary Critical and Explanatory on the Whole Bible
PSALM 16
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.
2. my soul—must be supplied; expressed in similar cases (Ps 42:5, 11).
my goodness … thee—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 Ps 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.
3. saints—or, persons consecrated to God, set apart from others to His service.
in the earth—that is, land of Palestine, the residence of God's chosen people—figuratively for the Church.
excellent—or, "nobles," distinguished for moral excellence.
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.
5-7. God is the chief good, and supplies all need (De 10:9).
portion of mine inheritance and of my cup—may contain an allusion to the daily supply of food, and also to the inheritance of Levi (De 18:1, 2).
maintainest—or, drawest out my lot—enlargest it. Ps 16:7 carries out this idea more fully.
7. given me counsel—cared for me.
my reins—the supposed seat of emotion and thought (Ps 7:9; 26:2).
instruct me—or, excite to acts of praise (Isa 53:11, 12; Heb 12:2).
8. With God's presence and aid he is sure of safety (Ps 10:6; 15:5; Joh 12:27, 28; Heb 5:7, 8).
9. glory—as heart (Ps 7:5), for self. In Ac 2:26, after the Septuagint, "my tongue" as "the glory of the frame"—the instrument for praising God.
flesh—If taken as opposed to soul (Ps 16:10), it may mean the body; otherwise, the whole person (compare Ps 63:1; 84:2).
rest in hope—(compare Margin).
10. soul—or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Ps 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Ps 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.
wilt not leave … hell—abandon to the power of (Job 39:14; Ps 49:10). Hell as (Ge 42:38; Ps 6:5; Jon 2:2) the state or region of death, and so frequently—or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Ps 9:17; Pr 5:5; 7:27).
wilt … suffer—literally, "give" or "appoint."
Holy One—(Ps 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits—pious.
to see—or, "experience"—undergo (Lu 2:26).
corruption—Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Ps 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."
11. Raised from the dead, he shall die no more; death hath no more dominion over him.
Thou wilt show me—guide me to attain.
the path of life—or, "lives"—the plural denoting variety and abundance—immortal blessedness of every sort—as "life" often denotes.
in thy presence—or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Nu 6:25, 26; Ps 17:15; 31:16).
at thy right hand—to which Christ was exalted (Ps 110:1; Ac 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Isa 53:10, 11; Php 2:9) of His soul, and be satisfied.