Псалми 16

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 (Act 2:25) and Paul (Act 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…

Preserve me, O God,.... Prayer is proper to Christ as man; he offered up many prayers and supplications to Cost, even his Father, and his God, and as the strong and mighty God, as the word (i) here used is commonly rendered by interpreters; with whom, all things are possible, and who is able to save; see Heb 5:7; and this petition for preservation was suitable to him and his case, and was heard and answered by God; he was very remarkably preserved in his infancy from the rage and fury of Herod; and very wonderfully was his body preserved and supported in the wilderness under a fast of forty days and forty nights together, and from being torn to pieces by the wild beasts among which he was, and from the temptations of Satan, with which he was there assaulted; and throughout the whole of his ministry he was preserved from being hindered in the execution of his office, either by the flatteries, or menaces, or false charges of his enemies; and though his life was often attempted they could not take it away before his time: and whereas Christ is in this psalm represented as in the view of death and the grave, this petition may be of the same kind with those in Joh 12:27; and put up with the same submission to the will of God; and at least may intend divine help and support in his sufferings and death, preservation from corruption in the grave, and the resurrection of him from the dead; and it may also include his concern for the preservation of his church, his other self, and the members of it, his apostles, disciples, and all that did or should believe in his name, for whom he prayed after this manner a little before his death; see Luk 22:31; for in thee do I put my trust: or "have hoped" (k); the graces of faith and hope were implanted in the heart of Christ, as man, who h…

The Psalm begins with a prayer that is based upon faith, the special meaning of which becomes clear from Psa 16:10 : May God preserve him (which He is able to do as being אל, the Almighty, able to do all things), who has no other refuge in which he has hidden and will hide but Him. This short introit is excepted from the parallelism; so far therefore it is monostichic, - a sigh expressing everything in few words. And the emphatic pronunciation שׁמרני shāmereni harmonises with it; for it is to be read thus, just as in Psa 86:2; Psa 119:167 shāmerah (cf. on Isa 38:14 עשׁקה), according to the express testimony of the Masora. (Note: The Masora observes גרשין בספרא ב, i.e., twice in the Psalter שׁמרה is in the imperative, the o being displaced by Gaja (Metheg) and changed into aa, vid., Baer, Torath Emeth p. 22f. In spite of this the grammarians are not agreed as to the pronunciation of the imperative and infinitive forms when so pointed. Luzzatto, like Lonzano, reads it shŏmereni.) The text of the next two verses (so it appears) needs to be improved in two respects. The reading אמרתּ as addressed to the soul (Targ.), cf. Lam 3:24., is opposed by the absence of any mention of the thing addressed. It rests upon a misconception of the defective form of writing, אמרתּ (Ges. 44, rem. 4). Hitzig and Ewald (190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. And it does really seem as though the frequent occurrence of this defective form (ידעת = ידעתי Psa 140:13; Job 42:2, בנית = בניתי Kg1 8:48, עשׂית = עשׂיתי Eze 16:59, cf. Kg2 18:20, אמרת now pointed אמרת, with Isa 36:5) has its occasion at least in some such cutting away of the i,…

This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament. I. David here flies to God's protection with a cheerful believing confidence in it (Psa 16:1): "Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust." Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him. II. He recognizes his solemn dedication of himself to God as his God (Psa 16:2): "O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him." Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it." Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him." III. He devotes himself to the honour of God in the…

Ps 16 In this psalm of confidence, the poet moves quickly from a short petition (16:1), to expressions of passionate commitment to God and his people (16:2-6), to a conclusion of confident praise (16:7-11). 16:1 The psalmist feels safe because the Lord alone offers security (16:5-6), guidance (16:7-8), and the joy of his presence (16:9-11).