Psalms 16
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Psalms 16
Preserve Me, O God
1Preserve me, O God: for in thee do I put my trust.
Jamieson-Fausset-Brown
PSALM 16
Psa 16:1-11. Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Is 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 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 (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" [He 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.
PSALM 16
Psa 16:1-11. Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Is 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 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 (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" [He 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.
The Pulpit Commentary
Preserve me, O God; i.e. keep me, guard me—protect me both in body and soul. It does not appear that the writer is threatened by any special danger. He simply calls upon God to continue his protecting care. For in thee do I put my trust. In thee, and in thee only. Therefore to thee only do I look for protection and preservation.
Preserve me, O God; i.e. keep me, guard me—protect me both in body and soul. It does not appear that the writer is threatened by any special danger. He simply calls upon God to continue his protecting care. For in thee do I put my trust. In thee, and in thee only. Therefore to thee only do I look for protection and preservation.
2O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;
Jamieson-Fausset-Brown
2. my soul--must be supplied; expressed in similar cases (Psa 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 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.
2. my soul--must be supplied; expressed in similar cases (Psa 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 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.
The Pulpit Commentary
O my soul, thou hast said unto the Lord. The ordinary Hebrew text, אָמַרְתְּ, "thou hast said," requires the insertion of "O my soul," or something similar. But if we read אמרתי with a large number of manuscripts, with the LXX; the Vulgate, the Syriac, and most other versions, no insertion will be necessary. The meaning will then be, I have said to Jehovah. Thou art my Lord; Hebrew, adonai—"my Lord and Master." My goodness extendeth not to thee. This meaning cannot be elicited from the Hebrew words. Tobah is not "goodness," but "prosperity" or "happiness" (comp. Psa_106:5); and 'aleyka is best explained as "beside thee," "beyond thee." The psalmist means to say that he has no happiness beside (or apart from) God. (So Ewald, Hengstenberg, Cheyne, the 'Speaker's Commentary,' and the Revised Version.)
O my soul, thou hast said unto the Lord. The ordinary Hebrew text, אָמַרְתְּ, "thou hast said," requires the insertion of "O my soul," or something similar. But if we read אמרתי with a large number of manuscripts, with the LXX; the Vulgate, the Syriac, and most other versions, no insertion will be necessary. The meaning will then be, I have said to Jehovah. Thou art my Lord; Hebrew, adonai—"my Lord and Master." My goodness extendeth not to thee. This meaning cannot be elicited from the Hebrew words. Tobah is not "goodness," but "prosperity" or "happiness" (comp. Psa_106:5); and 'aleyka is best explained as "beside thee," "beyond thee." The psalmist means to say that he has no happiness beside (or apart from) God. (So Ewald, Hengstenberg, Cheyne, the 'Speaker's Commentary,' and the Revised Version.)
3But to the saints that are in the earth, and to the excellent, in whom is all my delight.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
But to the saints that are in the earth; rather, it is for the saints. It (i.e. my prosperity) is granted me for the advantage of the saints that are in the land; i.e. of all the true Israelites. "I hold it in trust for them" (Kay). And to (rather, for) the excellent, in whom is all my delight. And, especially, I hold it in trust for "the inner circle of the excellent ones," in whom God takes pleasure (Psa_147:11), and in whom therefore I also "delight."
But to the saints that are in the earth; rather, it is for the saints. It (i.e. my prosperity) is granted me for the advantage of the saints that are in the land; i.e. of all the true Israelites. "I hold it in trust for them" (Kay). And to (rather, for) the excellent, in whom is all my delight. And, especially, I hold it in trust for "the inner circle of the excellent ones," in whom God takes pleasure (Psa_147:11), and in whom therefore I also "delight."
4Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Their sorrows shall be multiplied that hasten after another god. This is the only note of sadness in the entire psalm, and it is inserted to add force by contrast to the joyous outburst in Psa_16:5. If men would not cleave to Jehovah, but would "hasten after"—or perhaps it should be translated "wed themselves to"—another god (see Exo_2:16, the only other place where the word occurs), then they must not expect "prosperity," or joy of any kind. Their "sorrows will be multiplied;" distress and anguish will come upon them (Pro_1:27); they will have to pay dear for their apostasy. Their drink offerings of blood will I not offer. Drink offerings of actual blood are not elsewhere mentioned in Scripture, and there is very little evidence of their having been offered by any of the heathen nations, though it is conjectured that they may have been employed in the worship of Moloch. It is therefore best to explain the expression, as hero used, metaphorically, as drink offerings as hateful as if they had been of blood (comp. Isa_66:3). Nor take up their names into my lips. By "their names" we must understand the names which they used—those by which they called their gods. The Law forbade the mention of these names by Israelites (Exo_23:13; Deu_12:3).
Their sorrows shall be multiplied that hasten after another god. This is the only note of sadness in the entire psalm, and it is inserted to add force by contrast to the joyous outburst in Psa_16:5. If men would not cleave to Jehovah, but would "hasten after"—or perhaps it should be translated "wed themselves to"—another god (see Exo_2:16, the only other place where the word occurs), then they must not expect "prosperity," or joy of any kind. Their "sorrows will be multiplied;" distress and anguish will come upon them (Pro_1:27); they will have to pay dear for their apostasy. Their drink offerings of blood will I not offer. Drink offerings of actual blood are not elsewhere mentioned in Scripture, and there is very little evidence of their having been offered by any of the heathen nations, though it is conjectured that they may have been employed in the worship of Moloch. It is therefore best to explain the expression, as hero used, metaphorically, as drink offerings as hateful as if they had been of blood (comp. Isa_66:3). Nor take up their names into my lips. By "their names" we must understand the names which they used—those by which they called their gods. The Law forbade the mention of these names by Israelites (Exo_23:13; Deu_12:3).
5The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.
Jamieson-Fausset-Brown
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. Psa 16:7 carries out this idea more fully.
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. Psa 16:7 carries out this idea more fully.
The Pulpit Commentary
The Lord is the Portion of mine inheritance. God had said to Aaron, when he gave him no special inheritance in Canaan, "I am thy Part and thine Inherit-ante among the children of Israel" (Num_18:20). David claims the same privilege. God is his "Portion," and he needs no other. And of my cup. A man's "cup" is, in Scripture, his lot or condition in life (Psa_11:6; Psa_23:5)—that which is given him to drink. David will have God only for his cup. Thou maintainest my lot; i.e. thou makest it firm and sure (comp. Psa_30:6, "In my prosperity I said, I shall never be moved").
The Lord is the Portion of mine inheritance. God had said to Aaron, when he gave him no special inheritance in Canaan, "I am thy Part and thine Inherit-ante among the children of Israel" (Num_18:20). David claims the same privilege. God is his "Portion," and he needs no other. And of my cup. A man's "cup" is, in Scripture, his lot or condition in life (Psa_11:6; Psa_23:5)—that which is given him to drink. David will have God only for his cup. Thou maintainest my lot; i.e. thou makest it firm and sure (comp. Psa_30:6, "In my prosperity I said, I shall never be moved").
6The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
The Pulpit Commentary
The lines are fallen unto me in pleasant places. The "lines" which marked out the place of his abode (comp. Deu_32:9; Jos_17:5). These had fallen to him "in pleasant places"—in Jerusalem and its near vicinity. Yea, I have a goodly heritage. Some explain "heritage" here by the "inheritance" of Psa_16:5. But the word used is different; and it is most natural to understand David's earthly heritage, or lot in life. This, he says, is "pleasing" or "delightsome" to him.
The lines are fallen unto me in pleasant places. The "lines" which marked out the place of his abode (comp. Deu_32:9; Jos_17:5). These had fallen to him "in pleasant places"—in Jerusalem and its near vicinity. Yea, I have a goodly heritage. Some explain "heritage" here by the "inheritance" of Psa_16:5. But the word used is different; and it is most natural to understand David's earthly heritage, or lot in life. This, he says, is "pleasing" or "delightsome" to him.
7I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
The Pulpit Commentary
I will bless the Lord, who hath given his counsel. God has become David's "Counsellor" (see Psa_32:8), makes suggestions to him which he follows, and so guides his life that he feels bound to praise and bless him for it. My reins also instruct me in the night seasons. The reins, according to Hebrew ideas, are the seat of feeling and emotion. David is "instructed" or "stimulated" (Hengstenberg) to bless God by the feelings which stir within him as he lies awake at night—feelings, we must suppose, of affection and gratitude.
I will bless the Lord, who hath given his counsel. God has become David's "Counsellor" (see Psa_32:8), makes suggestions to him which he follows, and so guides his life that he feels bound to praise and bless him for it. My reins also instruct me in the night seasons. The reins, according to Hebrew ideas, are the seat of feeling and emotion. David is "instructed" or "stimulated" (Hengstenberg) to bless God by the feelings which stir within him as he lies awake at night—feelings, we must suppose, of affection and gratitude.
8I have set the LORD always before me: because he is at my right hand, I shall not be moved.
Jamieson-Fausset-Brown
8. With God's presence and aid he is sure of safety (Psa 10:6; 15:5; Joh 12:27, 28; He 5:7, 8).
8. With God's presence and aid he is sure of safety (Psa 10:6; 15:5; Joh 12:27, 28; He 5:7, 8).
The Pulpit Commentary
I have set the Lord always before me. I have brought myself, that is, to realize the continual presence of God, alike in happiness and in trouble. I feel him to be ever with me. Because he is at my right hand (i.e. close to me, ready to protect and save), therefore I shall not be moved. Nothing will shake me or disturb me from my trust and confidence.
I have set the Lord always before me. I have brought myself, that is, to realize the continual presence of God, alike in happiness and in trouble. I feel him to be ever with me. Because he is at my right hand (i.e. close to me, ready to protect and save), therefore I shall not be moved. Nothing will shake me or disturb me from my trust and confidence.
9Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
Jamieson-Fausset-Brown
9. glory--as heart (Psa 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 (Psa 16:10), it may mean the body; otherwise, the whole person (compare Psa 63:1; 84:2).
rest in hope--(compare Margin).
9. glory--as heart (Psa 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 (Psa 16:10), it may mean the body; otherwise, the whole person (compare Psa 63:1; 84:2).
rest in hope--(compare Margin).
The Pulpit Commentary
Therefore my heart is glad, and my glory rejoiceth. The thought of God's continual presence at his right hand causes David's "heart" to be "glad," and his "glory"—i.e. his soul, or spirit (Gen_49:6), man's true glory—to rejoice. My flesh also shall rest in hope. His "flesh"—his corporeal nature, united closely with his "heart" and "spirit"—rests, and will rest, secure, confident that God will watch over it, and make the whole complex man—body, soul, and spirit—to "dwell in safety" (Psa_4:8).
Therefore my heart is glad, and my glory rejoiceth. The thought of God's continual presence at his right hand causes David's "heart" to be "glad," and his "glory"—i.e. his soul, or spirit (Gen_49:6), man's true glory—to rejoice. My flesh also shall rest in hope. His "flesh"—his corporeal nature, united closely with his "heart" and "spirit"—rests, and will rest, secure, confident that God will watch over it, and make the whole complex man—body, soul, and spirit—to "dwell in safety" (Psa_4:8).
Thou Wilt Not Leave My Soul in Hell
★10For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
Jamieson-Fausset-Brown
10. soul--or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Psa 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Psa 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; Psa 49:10). Hell as (Ge 42:38; Psa 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 Psa 9:17; Pr 5:5; 7:27).
wilt ... suffer--literally, "give" or "appoint."
Holy One--(Psa 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 Psa 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."
10. soul--or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Psa 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Psa 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; Psa 49:10). Hell as (Ge 42:38; Psa 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 Psa 9:17; Pr 5:5; 7:27).
wilt ... suffer--literally, "give" or "appoint."
Holy One--(Psa 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 Psa 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."
The Pulpit Commentary
For thou wilt not leave my soul in hell; literally, to Sheol, or "to Hades." The confidence in a future life shown here is beyond that exhibited by Job. Job hopes that he may not always remain in Hades, but may one day experience a "change" or "renewal" (Job_14:14); David is certain that his soul will not be left in hell. Hell (Sheol) is to him an "intermediate state," through which a man passes between his life in this world and his final condition in some blest abode. Neither wilt thou suffer thine Holy One to see corruption. The present Hebrew text has חסידיךָ, "thy holy ones," i.e. thy saints generally; but the majority, of the manuscripts, all the ancient versions, and even the Hebrew revised text (the Keri) have the word in the singular number, thus agreeing with Act_2:27, Act_2:31; Act_13:35, which give us the translation, τὸν ὄσιον σου, and declare the psalmist to have spoken determinately of Christ. Certainly he would not have spoken of himself as "God's holy one." The translation of shachath (שָׁחַת) by "corruption" has been questioned, and it has been rendered "the pit," or "the grave," but quite gratuitously. The LXX. have διαφθορὰν as the equivalent; and the rabbinical commentators, giving it the same meaning, but expounding it of David, invented the myth that David's body was miraculously preserved from corruption.
For thou wilt not leave my soul in hell; literally, to Sheol, or "to Hades." The confidence in a future life shown here is beyond that exhibited by Job. Job hopes that he may not always remain in Hades, but may one day experience a "change" or "renewal" (Job_14:14); David is certain that his soul will not be left in hell. Hell (Sheol) is to him an "intermediate state," through which a man passes between his life in this world and his final condition in some blest abode. Neither wilt thou suffer thine Holy One to see corruption. The present Hebrew text has חסידיךָ, "thy holy ones," i.e. thy saints generally; but the majority, of the manuscripts, all the ancient versions, and even the Hebrew revised text (the Keri) have the word in the singular number, thus agreeing with Act_2:27, Act_2:31; Act_13:35, which give us the translation, τὸν ὄσιον σου, and declare the psalmist to have spoken determinately of Christ. Certainly he would not have spoken of himself as "God's holy one." The translation of shachath (שָׁחַת) by "corruption" has been questioned, and it has been rendered "the pit," or "the grave," but quite gratuitously. The LXX. have διαφθορὰν as the equivalent; and the rabbinical commentators, giving it the same meaning, but expounding it of David, invented the myth that David's body was miraculously preserved from corruption.
★11Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.
Jamieson-Fausset-Brown
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; Psa 17:15; 31:16).
at thy right hand--to which Christ was exalted (Psa 110:1; Ac 2:33; Col 3:1; He 1:3). In the glories of this state, He shall see of the travail (Is 53:10, 11; Php 2:9) of His soul, and be satisfied.
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; Psa 17:15; 31:16).
at thy right hand--to which Christ was exalted (Psa 110:1; Ac 2:33; Col 3:1; He 1:3). In the glories of this state, He shall see of the travail (Is 53:10, 11; Php 2:9) of His soul, and be satisfied.
The Pulpit Commentary
Thou wilt show me the path of life; i.e. the path which leads to the Source and Centre of all life, even God himself—the way to heaven, in contrast with corruption and Sheol. In thy presence is fulness of joy; literally, satiety of joy—enough, and more than enough, to satisfy the extremest cravings of the human heart. At thy right hand; rather, in thy right hand—ready for bestowal on thy saints. Are pleasures for evermore. An inexhaustible store, which may be drawn upon for ever.
Thou wilt show me the path of life; i.e. the path which leads to the Source and Centre of all life, even God himself—the way to heaven, in contrast with corruption and Sheol. In thy presence is fulness of joy; literally, satiety of joy—enough, and more than enough, to satisfy the extremest cravings of the human heart. At thy right hand; rather, in thy right hand—ready for bestowal on thy saints. Are pleasures for evermore. An inexhaustible store, which may be drawn upon for ever.
THE HOLY BIBLE
Psalms
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
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