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
5 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.
The words in [this psalm] are sung as if by the person of Christ, who although he is noble as Lord by nature and has under his feet creation as a handmaid, yet he asks to be preserved by the Father as the head of the body of the church.… He made those sanctified by the Spirit a marvel in the land—in his church—teaching them the will of the Father as an angel of mighty counsel. They hastened to hear the preaching, not through blood [sacrifices] or practices of the law to please God, but through praise and bloodless sacrifice. Nor with names that befit their former works did he say, I shall call them, that is, idolaters and polytheists and atheists; but called and holy and pious, and who have a share in the Lord. Because the latter was obedient to the Father to death—which he calls a cup—for this reason he gave him as a portion and inheritance to the Gentiles. And he binds it to him with cords—fetters of spiritual life.… He is on [the Father’s] right hand in that we gain through his hands his heavenly Father as helper, and like a rod of power he has supported our weakness. Therefore he also says to him: My flesh will reside in hope. The hope, then, is that his flesh will again assume the soul that was constituted. For his soul was not left in Sheol, nor did his body see the corruption of the grave.… For these things are granted us in him as the head and firstborn of the resurrection and because we have grown rich with his poverty. And again we shall be in unfading delights, which the saints will receive on the day of his manifestation from him who is the Father’s right hand.
Now He says as follows; "Preserve me, O Lord, for in You have I hoped."
The psalm is spoken in the person of the Savior but is spoken from the viewpoint of his humanity, as are also many other such statements that we find in the sacred Gospels.… In this psalm also he asks to be protected and is protected by himself: while he asks as a human being, as God he grants the request, his own Father of course being pleased and cooperating.
Let us consider how this psalm teaches us about the tremdendous gift of salvation. In times of suffering, it conveys confidence and promises eternal glory in hope, so that by teaching us that our future will be prosperous we do not fear adversity in the present. This psalm is a heavenly school, a source of learning for life, a lecture hall filled with truth, and without doubt a unique teaching which occupies its students with fruitful meanings rather than with the flattery of empty words.
The person of the Lord Savior is represented throughout the entire psalm. The first theme is undertaken from the perspective of his humanity in accordance with his custom. He speaks to the Father, asking to be saved because he has always placed his hope in him. In speaking this way, he does not minimize his own divinity in any way, but shows the nature of his humanity.… In the second theme, he returns thanks to the Father, who by appearing at his right hand, has overcome the iniquity of this age by the strength of his omnipotence. On this basis, he claims that his soul has been freed from hell, and he mentions that after the glory of the resurrection he has been placed among the delights at his right hand.
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Summary
Psalms 16:1 serves as a foundational declaration of profound trust and dependence, opening a psalm that expresses David's unwavering confidence in God amidst life's inherent uncertainties. It is a personal and direct plea for divine preservation, immediately followed by the psalmist's stated reason for this request: his complete and active reliance on God as his ultimate refuge and source of security. This verse establishes the core theme of the entire psalm, which celebrates the joy and blessing found in a life wholly committed to the Lord, culminating in a prophetic anticipation of eternal life and resurrection.
Context
Literary Context
Psalms 16 is uniquely titled "Michtam of David," a superscription shared by only five other psalms (Psalms 56-60). While its precise meaning is debated, "Michtam" is often interpreted as "golden psalm" or "engraved psalm," suggesting a composition of enduring value, perhaps one to be inscribed or deeply remembered. Following this opening plea for preservation, the psalm quickly transitions into a powerful affirmation of God as the psalmist's sole good and portion, declaring, "You are my Lord; apart from you I have no good thing" (Psalms 16:2). It then moves to express joy and security found in God's counsel and presence, with David declaring, "I keep the Lord always before me; because he is at my right hand, I will not be shaken" (Psalms 16:8). The psalm culminates in a profound prophetic declaration of hope beyond death, anticipating resurrection and eternal joy in God's presence: "For you will not abandon my soul to Sheol, or let your Holy One see corruption" (Psalms 16:10). Thus, verse 1 sets the stage for a psalm that moves from a plea for immediate protection to a profound declaration of eschatological hope and the certainty of future glory.
Historical & Cultural Context
Attributed to King David, this psalm likely emerges from a life frequently marked by peril and opposition. David's journey, from a shepherd boy facing Goliath to a king constantly battling enemies and navigating political intrigue, provided ample reason for him to seek divine protection. The cultural understanding of a king in ancient Israel often involved reliance on divine favor for success and safety, as the king was seen as God's anointed representative. The concept of "trust" (Hebrew: chasah) in the ancient Near East was not merely a passive belief but an active seeking of refuge, often in a physical sanctuary or under the protection of a powerful patron. David's plea reflects this cultural understanding of seeking shelter under the wings of the Almighty, a common biblical metaphor. His life experiences, documented throughout books like 1 Samuel and 2 Samuel, consistently highlight his reliance on God in times of distress and triumph, illustrating a life lived in active dependence upon the Lord.
Key Themes
The opening verse introduces several key themes that resonate throughout Psalms 16 and the broader Psalter. The most prominent is Divine Preservation, where God is acknowledged as the ultimate source of safety and deliverance from all forms of harm, both physical and spiritual. This is directly linked to Unwavering Trust, as the psalmist's plea is explicitly rooted in his complete and active reliance on God. This trust is not a passive hope but an intentional act of leaning entirely on God for security and well-being. Implicitly, the verse also introduces the theme of God as Refuge, portraying Him as a safe haven and shelter from life's storms. This concept is foundational to the psalmist's worldview, where true security is found only in the Lord, a sentiment echoed in many other psalms, such as Psalms 91 which beautifully elaborates on God as a dwelling place and fortress for those who dwell in the shelter of the Most High. This foundational trust ultimately undergirds the psalm's profound anticipation of Resurrection and Eternal Life, a hope that transcends immediate dangers.
Exposition and Analysis
Key Word Analysis
This imperative verb (H8104) means "to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc." It implies active, vigilant safeguarding. David is not merely asking for rescue from a current danger but for continuous, comprehensive divine oversight and protection over his life. This word speaks to God's active involvement in the affairs of His people, providing a watchful, encompassing guardianship.
This verb (H2620) literally means "to flee for protection" or "to confide in." It carries a strong connotation of seeking refuge or shelter, like finding cover under the wings or shadow of a powerful entity. It's not a passive belief but an active, intentional movement towards God as one's ultimate sanctuary. The psalmist is declaring that his very act of seeking refuge is in God alone, emphasizing a deep, personal reliance.
Verse Breakdown
"¶ Michtam of David."
This superscription (H4387), unique to six psalms (16, 56-60), is a technical term whose exact meaning is debated. Common interpretations include "golden psalm," "engraved psalm," or "a psalm for inscription," suggesting a composition of significant value, perhaps meant to be remembered or permanently recorded. It indicates the psalm's enduring importance and its attribution to King David (H1732), grounding it in the historical and spiritual experience of Israel's paradigmatic king.
"Preserve me, O God:"
This is a direct, urgent plea to God (H410). The imperative "Preserve" (Hebrew: shamarnī) highlights the psalmist's recognition of his vulnerability and his absolute dependence on divine protection. It's a cry for God to actively guard, keep, and watch over him, implying a comprehensive safeguarding from all harm, both seen and unseen. The address "O God" (Hebrew: ʾĒl) emphasizes God's supreme power, might, and ability to fulfill this request.
"for in thee do I put my trust."
This clause provides the foundational reason for the plea. The conjunction "for" (Hebrew: kī) introduces the justification: David's request for preservation is rooted in his established, active, and complete reliance on God. The phrase "put my trust" (Hebrew: chasah) signifies an intentional act of taking refuge in God, fleeing to Him for shelter and security. It's a declaration of absolute confidence and reliance, not merely a passive hope, but an active commitment of his entire being to God's care, making God his ultimate sanctuary.
Literary Devices
Psalms 16:1 employs several powerful literary devices that enhance its impact. The most prominent is Plea and Declaration, where the verse opens with an urgent supplication ("Preserve me, O God") immediately followed by a declarative statement of faith ("for in thee do I put my trust"). This juxtaposition highlights the intimate connection between human need and divine faithfulness, demonstrating that the plea is not one of desperation but of confident reliance. The use of Direct Address ("O God") creates a personal and intimate tone, emphasizing the psalmist's direct, unmediated relationship with the divine, fostering a sense of vulnerability and profound dependence. Furthermore, the underlying Imagery of "trust" (Hebrew chasah) implicitly evokes the vivid picture of someone fleeing for shelter, seeking refuge under the protective covering of a powerful entity, much like a bird seeking shelter under its mother's wings or a person finding cover from a storm. This active imagery underscores the dynamic and intentional nature of true faith.
Theological and Thematic Connections
Psalms 16:1 lays a foundational theological principle: the believer's security and well-being are inextricably linked to their active trust in God. This verse encapsulates the essence of biblical faith, which is not merely intellectual assent but a profound, active reliance on the character and power of God in the face of life's uncertainties. It affirms God as the ultimate protector and refuge, whose preservation is sought by those who have committed themselves to Him. This relationship of trust forms the basis for all further blessings and hope articulated in the psalm, including the hope of resurrection and eternal life in God's presence. It teaches that true security is not found in human strength or worldly resources, but solely in the divine covenant faithfulness.
Reflection and Application
Psalms 16:1 offers a timeless model for the believer's response to life's challenges. In a world fraught with anxiety, uncertainty, and potential harm, this verse calls us to a proactive and intentional act of faith. It teaches us that our first instinct in times of need should be to turn to God, not merely out of desperation, but from a posture of established trust. Our plea for preservation is strengthened by our prior commitment to place our entire reliance on Him. This verse encourages us to cultivate a lifestyle where God is our primary refuge, acknowledging that true security, peace, and well-being are found only in Him. It reminds us that our trust should not be a last resort but the very foundation upon which all our prayers and actions are built, leading us to a deeper, more intimate walk with our sovereign Protector. It challenges us to examine where our ultimate security lies and to reorient our hearts to find our shelter solely in the Almighty.
Questions for Reflection
FAQ
What does "Michtam of David" mean, and why is it important?
"Michtam of David" is a technical superscription found in six psalms (16, 56-60). While its exact meaning is debated among scholars, common interpretations include "golden psalm," "engraved psalm," or "a psalm for inscription." It is generally understood to signify a psalm of enduring value, a precious or weighty composition perhaps meant to be remembered, inscribed, or even a psalm for atonement. Its importance lies in identifying the psalm's author (David) and hinting at its profound significance and lasting spiritual weight, suggesting it contains truths worthy of deep contemplation and preservation for future generations.
How does David's plea for preservation relate to his declaration of trust?
David's plea, "Preserve me, O God," is directly linked to and justified by his declaration, "for in thee do I put my trust." The conjunction "for" (Hebrew: kī) indicates that his trust is the very reason and foundation for his request. It's not a desperate cry from someone without hope, but a confident appeal from one who has already committed his life to God as his refuge. This demonstrates that genuine trust in God empowers us to confidently ask for His protection and intervention, knowing that He is faithful to those who rely on Him. This dynamic is seen throughout the Psalms, where the psalmist's confidence in God's character fuels their petitions, as in Psalms 27:1, which declares, "The Lord is my light and my salvation—whom shall I fear?"
Christ-Centered Fulfillment
Psalms 16:1, with its plea for preservation rooted in trust, finds its ultimate and most profound fulfillment in Jesus Christ. While David's trust was in God for his earthly preservation and a hope beyond death, Christ perfectly embodied this trust and experienced its ultimate vindication. Jesus, in His earthly life, perfectly "put His trust" in the Father, even in the face of immense suffering and the cross, as seen in His prayer in Gethsemane where He submitted to the Father's will, and His cry from the cross, "Father, into your hands I commit my spirit!" (Luke 23:46). The preservation David sought finds its eschatological climax in Christ's resurrection, which is explicitly prophesied in the latter part of Psalms 16. Peter, on the Day of Pentecost, quotes Psalms 16:10 to demonstrate that David was speaking prophetically of Christ's resurrection, declaring that God would not abandon His Holy One to decay (Acts 2:25-31). Thus, the "preservation" and "trust" of Psalms 16:1 are not merely for a temporal deliverance but point forward to the eternal preservation and glorification found in Christ, who, by His perfect trust and resurrection, secures eternal life and joy in God's presence for all who take refuge in Him (John 11:25-26). He is the true Michtam, the "golden" or "engraved" one, whose life and resurrection are the enduring testament to God's perfect preservation.