Psalms 16 KJV

Classic verse-by-verse commentary on Psalms 16 from Jamieson, Fausset & Brown (1871). Covers: 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.