TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 16:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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 service of the saints (Psa 16:2, Psa 16:3): My goodness extends not to thee, but to the saints. Observe,
1.Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness.
2.Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job 22:2; Job 35:7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (Ch1 29:14), Of thy own have we given thee.
3.If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note,
(1.)There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth.
(2.)The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them.
(3.)All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God (Psa 119:63), even the meanest, which was a sign that his delight was in them.
(4.)It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Pro 8:31. For their sakes, says he, I sanctify myself, Joh 17:19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold informities, which is a good reason why we should.
IV.He disclaims the worship of all false gods and all communion with their worshippers, Psa 16:4. Here,
1.He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough.
2.He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: "Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous." At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. "I will have nothing to do" (says David) "with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them." Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Caesar, and are still hastening after another Messiah, whom they in vain look for.
V.He repeats the solemn choice he had made of God for his portion and happiness (Psa 16:5), takes to himself the comfort of the choice (Psa 16:6), and gives God the glory of it, Psa 16:7. This is very much the language of a devout and pious soul in its gracious exercises.
1.Choosing the Lord for its portion and happiness. "Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity." Would we do well and wisely for ourselves, we must take God, in Christ, to be,
(1.)The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey.
(2.)The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.
2.Confiding in him for the securing of this portion: "Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David." The saints and their bliss are kept by the power of God.
3.Rejoicing in this portion, and taking a complacency in it (Psa 16:6): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.
4.Giving thanks to God for it, and for grace to make this wise and happy choice (Psa 16:7): "I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness." So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.
5.Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jer 17:10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.
All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction.
Historical interpretation
Two Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Who has ever given him anything, since “from him, and through him and in him” are all things? The fount of life is that highest Good that bestows the substance of life on all, because it has life abiding in itself. It receives from no one as though it were needy; it lavishes goods on all and borrows from others nothing for itself, for it has no need of us. It says, too, in the person of humankind: “You do not need my goods.” What is more lovely than to approach him and cling to him? What pleasure can be greater? What else can he desire who sees and tastes freely of this fount of living water? what realms? what powers? what riches? when he sees how pitiable are the conditions of kings, how changeable the status of their power, how short the span of this life, in how great bondage even sovereigns must live, since they live at the will of others and not their own.
God, the omnipotent, does not need our goods, nor do our virtuous acts contribute to the perfection of God, since increase is impossible to him. But whatever we produce by toil and bring forth in labor, that he exacts and takes from us in order to give back to us what he has received.
What in any case are my goods, if not what I have been given by you? And how can the one by whom every good is given be in need of any good?
"I have said to the Lord, You are my God, for You require not my goods": for with my goods Thou dost not look to be made blessed.
God does not derive any benefit from our worship, but we do. When he reveals or teaches how he is to be worshiped, he does so in our own highest interest, with absolutely no need of anything for himself. All such sacrifices are symbolic; they are a representation of certain things by which our attention is aroused to study or understand or reflect on the realities represented by them.
It is man, not God, who benefits from the whole economy of worship.
The abundance of good things, he is saying, comes to me from your grace.
He points all things back to the one who has freely given them, not to himself who has received what was conferred on him.
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Summary
Psalms 16:2 captures a profound declaration from David, articulating both his absolute submission to the LORD as his sovereign Master and a deep theological insight into God's inherent self-sufficiency. This verse encapsulates the essence of true worship, where the worshiper acknowledges that no human goodness, merit, or action can add to God's infinite perfection or benefit Him, for He is eternally complete in Himself and the ultimate source of all good.
Context
Literary Context
Psalm 16 is uniquely titled a "Michtam of David," a term often interpreted as a "golden psalm" or a psalm of enduring significance, suggesting a deeply personal and profound reflection. It immediately follows David's declaration of taking refuge in the LORD in Psalms 16:1, establishing a foundational posture of trust and dependence. Verse 2, with its dual address of God as "the LORD" (YHWH, God's covenant name) and "my Lord" (Adonai, signifying mastership), serves as a pivotal affirmation of David's allegiance and understanding of God's nature. This affirmation sets the theological bedrock before David expresses his delight in God's people (Psalms 16:3) and articulates his unwavering confidence in God's counsel, guidance, and the promise of eternal presence and joy (Psalms 16:7-11). The psalm culminates in a powerful prophetic anticipation of resurrection, famously quoted by Peter in Acts 2:25-28 concerning the resurrection of Jesus Christ.
Historical & Cultural Context
As the king of Israel, David possessed a unique understanding of sovereignty, authority, and submission. His life, though marked by both triumphs and profound failures, consistently demonstrated a return to a posture of absolute dependence on God. In the broader ancient Near East, the prevailing pagan cultures often conceived of their gods as needing appeasement, sacrifices, or human actions to maintain their power or favor, sometimes even being "fed" by cultic offerings. In stark contrast, David's declaration in Psalms 16:2 powerfully underscores a distinctly Israelite understanding of God. This God is utterly transcendent, self-sufficient, and requires nothing from humanity. This was a radical theological departure from pagan notions, emphasizing a covenant relationship where God's blessings flow to humanity, not from humanity to God as a means of sustenance or enhancement for the divine.
Key Themes
This verse contributes significantly to several core themes within Psalm 16 and the broader biblical narrative. It powerfully highlights the Sovereignty of God, as David acknowledges YHWH (the covenant God) as his personal "Lord" (Adonai), signifying absolute ownership and authority over his life. This leads directly to the theme of Human Humility and Dependence, recognizing that no human effort, virtue, or accomplishment can add to God's infinite perfection or glory. This profound insight undergirds the theological truth of God's Aseity and Self-Sufficiency, a fundamental doctrine asserting that God is complete in Himself, existing independently of all creation, and needing nothing from humanity, as articulated by Paul in Acts 17:25. Furthermore, the verse implicitly establishes God as the Source of All Good, meaning any "goodness" David possesses or experiences originates from God's own being and grace, reinforcing the theme of divine provision and overflowing goodness found throughout the Psalms, such as in Psalms 23:6.
Exposition and Analysis
Key Word Analysis
This is the sacred, covenant name of God, the Tetragrammaton (YHWH), revealed to Moses at the burning bush (Exodus 3:14-15). It emphasizes God's eternal, self-existent, and unchanging nature, His faithfulness to His covenant promises, and His personal, relational presence with His people. David's use of "unto the LORD" signifies his address to the one true, living God of Israel, the God of covenant.
This term signifies "master," "sovereign," or "owner." When David declares "Thou art my Lord," he is not merely using a generic title for a deity but is making a deeply personal declaration of allegiance and submission to YHWH as his absolute master. This acknowledges God's rightful authority and David's willing servitude, moving beyond mere theological recognition to a profound, personal commitment to God's lordship over his life.
While ṭôwb broadly means "good" in the widest sense (morally, aesthetically, functionally), in the context of "my goodness extendeth not to thee," it carries the sense of benefit, advantage, prosperity, or well-being. The phrase implies that nothing David possesses, achieves, or performs—no act of righteousness, no material success, no personal virtue—can add to God's inherent perfection, glory, or completeness. God does not gain or benefit from human actions in a way that would make Him "better" or more glorious than He already is; rather, all good originates from Him.
Verse Breakdown
"O my soul, thou hast said unto the LORD"
This opening phrase reveals a deeply personal and internal declaration, indicating a profound self-address. David is not merely reciting a creed or offering a formal prayer, but engaging in an intimate conversation with his innermost being, affirming a truth he has consciously embraced and declared to God. It signifies a settled conviction, a deliberate act of faith, and a commitment arising from the very core of his existence.
"Thou art my Lord"
This is the core affirmation of allegiance and submission. By declaring YHWH (the covenant God) as "my Adonai" (my sovereign Master), David expresses his willing submission to God's authority and acknowledges God's absolute ownership over his life. It is a recognition of God's supreme position and David's dependent status within their covenant relationship, a personal vow of fealty.
"my goodness extendeth not to thee;"
This is the profound statement of humility and theological insight. The KJV phrase "extendeth not to thee" translates the Hebrew "אֵין טוֹבָתִי עָלֶיךָ" (ein tovati alekha), literally "my goodness is not upon you" or "there is no good for me upon you." It conveys that God does not derive any benefit, advantage, or addition to His perfection from human goodness or actions. God is utterly self-sufficient (aseity); He is not dependent on humanity for His well-being, glory, or existence. Any good that David possesses or performs originates from God, and therefore cannot be given back to Him as if He lacked it, but is rather a reflection of His own character.
Literary Devices
Psalms 16:2 employs several powerful literary devices to convey its profound message. Apostrophe is clearly evident as David addresses his own soul ("O my soul"), prompting an internal dialogue and emphasizing the deeply personal and reflective nature of this spiritual declaration. There is a strong Contrast established between the infinite, self-sufficient, and independent nature of God and the finite, dependent, and created nature of humanity. This contrast highlights God's transcendence and humanity's proper posture of humility and reliance. The declaration itself functions as a powerful Confession and Affirmation, a statement of faith that shapes the psalmist's entire worldview and defines his relationship with God. Implicitly, there is also a form of Merism in the dual address of "the LORD" (YHWH) and "my Lord" (Adonai), encompassing both God's universal, covenantal identity and His specific, personal sovereignty over David, demonstrating a comprehensive understanding of God's character.
Theological and Thematic Connections
Psalms 16:2 serves as a cornerstone for understanding the fundamental nature of God and humanity's proper relationship with Him. It asserts God's absolute aseity – His self-existence, His inherent completeness, and His independence from all creation. This profound truth means that God does not need us, our worship, our good deeds, or our sacrifices to be complete, more powerful, or more glorious. His glory is intrinsic, infinite, and inexhaustible. Therefore, our acts of worship and obedience are not transactional attempts to "give" to God what He lacks, but rather grateful, loving responses to His existing perfection, boundless grace, and supreme worth. This perspective radically dismantles any notion of human merit, pride, or self-sufficiency, fostering true humility and a proper understanding of our place in the divine order. We are not benefactors to God, but rather beneficiaries of His inexhaustible goodness, from whom all good things flow.
Reflection and Application
Psalms 16:2 calls believers to a radical reorientation of their understanding of God and their place before Him. It challenges the subtle human tendency to believe that our efforts, piety, or achievements can somehow earn God's favor, obligate Him, or add to His glory. Instead, it invites us to cultivate profound humility, recognizing that all true goodness originates from God and flows to us as a gift. Our worship, service, and obedience are not contributions to a needy deity, but rather grateful, loving responses to the God who is already infinitely complete and glorious. This perspective frees us from the burden of performance-based religion and fosters genuine dependence, deep gratitude, and joyful submission to the One who is truly our Lord—the source of all good, who needs nothing from us, yet graciously gives us everything. Embracing this truth leads to a deeper, more authentic relationship with God, characterized by awe, reverence, and unburdened devotion.
Questions for Reflection
FAQ
What does "my goodness extendeth not to thee" truly mean?
This phrase, "my goodness extendeth not to thee," means that no human action, virtue, or accomplishment can add to God's inherent perfection, glory, or completeness. God is utterly self-sufficient and independent; He lacks nothing and needs nothing from His creation. Our "goodness" (whether moral acts, talents, or material offerings) does not benefit God in the sense of making Him better or more complete. Instead, any good we possess or perform originates from Him, and our actions are simply responses of gratitude and obedience to His existing glory and grace. It's a declaration of profound humility, acknowledging that God is the source of all good, not the recipient of anything that would truly enhance His being. This concept is echoed in Job 35:7, where Elihu asks, "If you are righteous, what do you give to him? Or what does he receive from your hand?"
How does this verse relate to the idea of glorifying God?
This verse clarifies that glorifying God is not about adding to His glory, but about reflecting, proclaiming, and acknowledging His inherent, infinite glory. Since God's goodness and glory are boundless and complete in Himself, our acts of worship and obedience do not make Him more glorious. Rather, they are expressions of our recognition of His existing glory. When we glorify God, we are aligning ourselves with the truth of His supreme worth and beauty, making His glory visible to the world and delighting in His perfections. Our purpose is to live in a way that points to His greatness, not to contribute to it as if He were lacking. This is consistent with the biblical understanding that God created humanity for His glory (Isaiah 43:7), meaning for us to display and enjoy His magnificent attributes.
Christ-Centered Fulfillment
Psalms 16:2 finds its ultimate and perfect fulfillment in Jesus Christ, who perfectly embodied both the declaration of God's sovereignty and the profound humility of one whose "goodness" was entirely from God, yet who, as God, needed nothing. Jesus, the eternal Son of God, perfectly declared the Father as "my Lord" through His absolute obedience and submission to the divine will, even to the point of death on a cross (Philippians 2:5-8). His entire life was a perfect reflection of God's inherent goodness and glory, not an addition to it. The "goodness" that God truly received, which perfectly satisfied divine justice and perfectly glorified the Father in a way no human goodness ever could, was the spotless, willing sacrifice of Christ Himself (Hebrews 10:5-7). Furthermore, for believers, our "goodness" or righteousness does not extend to God from ourselves; rather, it is the perfect righteousness of Christ imputed to us by grace through faith (2 Corinthians 5:21). Thus, through Christ, we are enabled to truly declare God as our Lord, not based on our own merit, but on the perfect merit of the One who perfectly needed nothing from God, yet gave everything for us, becoming the source of all true good in us.