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Psalms 16

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Refuge in the LORD Alone 1–4

1
Michtam of David. Preserve me, O God: for in thee do I put my trust. ​
2
O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee; ​
3
But to the saints that are in the earth, and to the excellent, in whom is all my delight. ​
4
Their 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. ​

God Is My Secure Portion 5–7

5
The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot. ​
6
The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. ​
7
I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons. ​

The Hope of Resurrection 8–11

8
I have set the LORD always before me: because he is at my right hand, I shall not be moved. ​
9
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. ​
10
For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. ​
11
Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. ​

Bible text: King James Version (1769 Blayney text) · Public domain

Study Notes for Psalms 16

Verse 1

Preserve me, O God — Shamar is to hedge about and guard, the verb of the priestly blessing 'The LORD bless thee, and keep thee' (Num 6:24). 'Trust' is chasah, to flee for refuge. Michtam, from a word for engraving, heads six psalms in all (here and Ps 56–60).

Verse 2

my goodness extendeth not to thee — The psalmist addresses the LORD as 'my Lord' (Adonai, master) and says that no good of his own reaches to God or adds to him. Job 22:2 puts the same truth as a question: 'Can a man be profitable unto God'. His own 'goodness' is tov.

Verse 3

the saints that are in the earth — Qadosh means holy, set apart for the LORD, and is used of his people (Ps 34:9); the New Testament calls believers 'saints' (Acts 9:13). 'Excellent' is addir, the noble. These are the company in whom all his delight (chephets) lies, as v.4 names the company he refuses.

Verse 4

another god — 'Hasten after' is mahar, to hurry. The 'drink offerings' (nesek) of the Law were wine 'poured unto the LORD' (Num 28:7); these are 'of blood'. Not to 'take up their names' into his lips keeps the command 'make no mention of the name of other gods' (Ex 23:13).

Verse 5

the portion of mine inheritance and of my cup — The Levites had no allotment of land because 'the LORD is his inheritance' (Deut 10:9); David claims the same share. 'Portion' (manah) is a share counted out, 'inheritance' (cheleq) a division, the 'cup' (kos) an appointed share, and the 'lot' (goral) was used to assign land. 'Maintainest' is tamak, to hold fast.

Verse 6

The lines are fallen — Chebel is a measuring cord; the land was 'divided… by line' to the tribes (Ps 78:55). 'Pleasant' is na'im, the word rendered 'pleasures' in v.11. The language of land and allotment from v.5 continues, with the 'heritage' (nachalah) as the share that has fallen to him.

Verse 7

my reins also instruct me — The reins are the kidneys, the hidden inner self, which the LORD alone searches: 'I the LORD search the heart, I try the reins' (Jer 17:10). 'Instruct' is yasar, to discipline or correct. The counsel the LORD has given (cf. Ps 73:24) works in him through the night seasons.

Verse 8

I have set the LORD always before me — Peter quotes vv.8–11 at Pentecost: 'I foresaw the Lord always before my face' (Acts 2:25). Tamid is continually. 'Not be moved' (mot) is the verb that closes Ps 15:5, 'shall never be moved'. The LORD 'at my right hand' stands as keeper, as in Ps 121:5, 'thy shade upon thy right hand'.

Verse 9

my glory rejoiceth — 'Glory' is kabod, weight or honour; Acts 2:26 renders the line 'my tongue was glad'. 'Rest' is shakan, the verb for dwelling in Ps 15:1, and 'hope' is betach, security, so the flesh lies down in safety.

Verse 10

thine Holy One to see corruption — Chasid is the man of covenant love (chesed); 'hell' is sheol, the place of the dead. Peter argues that David 'is both dead and buried' (Acts 2:29), so he spoke of Christ's resurrection, and Paul adds that David 'saw corruption', but 'he, whom God raised again, saw no corruption' (Acts 13:36–37).

Verse 11

the path of life — Orach is a well-trodden road. Peter's quotation reads 'Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance' (Acts 2:28); 'presence' is panim, face. 'Right hand' returns from v.8, and 'evermore' is netsach, continuance.