Month: Jul 2026

Posted in Exposition

Ezekiel 28: Prophecy Against Tyre’s Prince

Posted on by writtenexposition

WHAT IS THE BACKGROUND TO EZEKIEL CHAPTER 28?

Chapters 25-32 of Ezekiel form a unit composed of oracles against Judah’s neighbours, These oracles lie between the prophecies given before the fall of Jerusalem (chps.1-24) and those spoken after the fall of the city (chps. 33-48). They fill the gap between the announcement that the siege of Jerusalem has begun (24:1-2) and word of the fall of the city (33:21).

Chapter 25 deals with Ammon, Moab, Edom and Philistia. Next comes almost three chapters on Tyre (26:1-28:19), a short section on Sidon (28:20-26), then four chapters on Egypt (29:1-32:32).

Chapter 26 contains four short prophecies against Tyre (vv.3-6; 7-14; 15-18; 19-21) which are followed by a funeral lament over Tyre in chapter 27. Ezekiel continues with a similar arrangement in chapter 28 which contains a prophecy against the Prince of Tyre (vv.1-10) followed by a funeral lament over the King of Tyre (vv.11-19).

WHAT IS THE STRUCTURE OF EZEKIEL CHAPTER 28?

1-10 – A PROPHECY AGAINST THE PRINCE OF TYRE

11-19 – A DIRGE OVER THE KING OF TYRE

20-24 – A PROPHECY AGAINST SIDON

25-26 – A SHORT PROPHECY ABOUT THE FUTURE OF JUDAH.

WHAT IS EZEKIEL CHAPTER 28 ABOUT?

1-10 – A PROPHECY AGAINST THE PRINCE OF TYRE

(1) The prophetic word formula ‘The word of the Lord came unto me again, saying,’ indicates that what follows is a new oracle. Since no start date is given, this must still relate to 586/587 BCE, the eleventh year on the first of the month mentioned in 26:1. The particular month is not specified.

(2) Ezekiel, once more addressed as ‘Son of Adam’ (mortal), is instructed to address YHWH’s message directly to the Prince (leader) of Tyre who, as its ruler, represents the city of Tyre. The word nagid (translated ‘prince’ or ‘captain’) is sometimes used as a synonym for melek (king), e.g.1 Sam 9:16; 2 Sam 6:21;1 Kings 1:35; 2 Kings 20:5).

Who is the Prince of Tyre?

There now follows a pronouncement of judgement (vv.2-10) beginning, as usual, with ‘because’ (vv.2, 6) followed by ‘therefore’ (v.6). Tyre is first of all accused of arrogance towards God. The Prince (or Leader) of Tyre, is its king who like other ancient monarchs may have claimed to be divine (cf. King of Babylon Isa 14:13-14,), and boasts that he is a [local] god. Tyre was an island kingdom always associated with the sea and seafaring. Its ruler therefore thought himself to be like Elohim (God or gods) who presided over the primordial waters (Gen 1:2). Verse 2 emphasises that the ruler of Tyre is a man; he is not divine.

(3-5) These verses are heavy with sarcasm as YHWH castigates the Leader of Tyre for the worldly wisdom that has brought great wealth through international trade. Tyre owes its prosperity to YHWH but has failed to recognise this. In v.3 YHWH sarcastically suggests that the Prince of Tyre is wiser than Daniel (a man famed for his wisdom) and thinks that no secret is hidden from him. By way of explanation about Daniel I quote my own comments on Ezekiel 14:14:

‘Daniel – This likely refers to Ezekiel’s older contemporary the Daniel of the Babylonian exile who, though still a young man . . . at this time, had already gained a reputation for righteousness. . . Modern scholars tend to argue that this is not the Daniel of the book of Daniel but the righteous Ugaritic Daniel (Dn’il) of The Tale of Aqhat. Their arguments centre on the fact that the spelling of ‘Daniel’ in the book of Ezekiel differs from that in the book of Daniel, that Dn’il was a figure of antiquity as were Noah and Job but not the contemporary Daniel and the chronological argument that the Daniel of the book of Daniel was too young to have achieved fame at the time this oracle was given. Arguments for Dn’il in the article by ‘Day, J. (1980). The Daniel of Ugarit and Ezekiel and the Hero of the Book of Daniel. Vetus Testamentum, 30(2), pp. 174–184′ may be read online free of charge by logging into JSTOR. ‘The Tale of Aqhat’ may be read in J. B. Pritchard’s ‘Ancient Near Eastern Texts’ at archive.org.’

Through worldly wisdom the Prince of Tyre has acquired great wealth and has precious metals in his treasuries. Admittedly, through his shrewdness and understanding of trading, the city has become very rich – but also very proud.

(6) ‘Therefore’ followed by the prophetic messenger formula ‘Thus saith the Lord God (sovereign Lord)’ introduces the pronouncement of judgement. It commences with ‘Because’ and first of all sets out the accusation against Tyre. Verse 6b is basically a summary of what has already been stated in vv.2-5 that the ruler of Tyre is arrogant and blasphemous because he claims to be divine and as wise as God.

(7-8) Verse 7 repeats the more specific prediction of chapter 26:7 but couches it in vaguer and more general terms – the most ruthless of the Gentile nations will come up against Tyre. In chapter 26 the prophet has already identified those invaders as the Babylonians under Nebuchadnezzar. They will destroy the ‘beauty of the ruler’s wisdom’ (i.e. Tyre’s commercial success) and ‘profane his radiance’ (i.e. destroy any resemblance of deity). He (i.e. Tyre) will die a violent death at their hands ‘in the midst of the seas.’ Tyre’s position as an island fortress will not be secure at all.

(9) Verse 9 is a sarcastic rhetorical question that reminds the ruler of Tyre that he is merely a human being and emphasises the futility of his claims to divinity in the face of a violent death.

Will you then boast, ‘I am a god!’ to those who kill you? To them you will be no god but merely a man! Ezekiel 28:9 (NLT)

(10) Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD. Ezekiel 28:10

The ancient Greek historian Herodotus (Herodotus, Histories 2.104) recorded c.440 BCE that the Phoenicians, like other West Semitic peoples, traditionally practised circumcision. The Babylonians did not circumcise. Although the Israelites were not the only people to practise circumcision they linked the practice with the covenant with their God YHWH. Most likely that is what Ezekiel has in mind here. Although the ruler of Tyre would not literally be uncircumcised he would die a shameful death outside YHWH’s covenant; just like the foreign, godless, uncircumcised, Gentile Babylonians.

11-19 – A DIRGE OVER THE KING OF TYRE

(11-12a) Once more the prophetic word formula ‘The word of the Lord came unto me again, saying,’ introduces a new oracle, which occupies vv.12-19. Ezekiel, as usual called ‘Son of Adam,’ is to address a ‘lament’ (dirge, funeral song) to the ruler of Tyre, now called ‘King’ (melek), using the prophetic word formula ‘Thus saith the Lord God.’ The funeral lament for someone who is still alive indicates that he is doomed. For ‘taking up a lamentation’ cf. 19:1, 14; 26:17; 27:32; 32:16).

Who is the King of Tyre?

In this dirge Ezekiel draws upon imagery from Ancient Near Eastern mythology (possibly Ugaritic and Phoenician) about El or Baal or a semi-divine figure/hero. He also brings in imagery from the biblical stories of Creation, the Garden of Eden, and the Israelite Tabernacle/Temple. Using highly symbolic cosmic language Ezekiel weaves these ideas together to represent the King of Tyre as someone who embodied all the qualities that God would expect of the ideal human being but whose initial perfection has been marred by pride and corruption. Although highly intelligent he sinned and profaned sacred space that God intended as a sanctuary.

Historians generally agree that the King of Tyre at that time was Ethbaal III. Ezekiel is targeting him as a symbol of the city of Tyre. It is important to bear in mind that Ezekiel is using symbolic language. In chapter 28 Ethbaal III is no more literally in the Garden of Eden or a Cherub than the city of Tyre in chapter 27 is literally a ship.

Having said that, some theologians see a dual aspect in this passage. There is an Adam tradition and a Satan tradition, both based on the motifs in the passage of original perfection, wisdom, pride and a fall. Commenting on the Adam tradition which connects Ezekiel 27 with the account of the Fall of Man in Genesis 2-3 McKenzie (1956, p.326) observes:


I thus summed up the points of contact between the two passages: “There are some indisputably common features in the two passages: Eden, the garden of God, primeval perfection and bliss, a fall. But there are some even more remarkable divergences: in Ezekiel the garden is full of precious stones; there are no trees; the being is clothed, he is endowed with marvelous attributes; he does not keep and till the garden, which is located on the mountain of God; there is no serpent; and, most important of all, there is no woman. To this I should have added that the motif of “likeness to Elohim” does not appear in Ezekiel.

The Satan tradition links this passage with otherwise unrelated verses in Isa 14:12; Luke 10:18; 1 Jn 3:8; Rev 12:19. Patmore (pp.65-67) cites Tertullian (c. 200 CE) as the earliest Christian writer to propound this view and proceeds to explain the thinking of the church fathers on this subject:

The argument is relatively straightforward: God created the Devil, but not as the Devil, rather as a glorious angel, to serve as his right hand man. This angel was, like humankind, created good, and was also entrusted with free will (liberi arbitrii institutus: cf. Jas 1:13–14). This angel sinned and caused man to sin too, but in order to give humankind a chance to crush evil with that same free will and win an even greater reward, God postponed his destruction. Ezekiel 28 forms the entire structure for this argument, with each component of the argument being pinned down to the text. Pride, claims of equality with God, and fiery expulsion from heaven: these are the qualities that the fathers saw in Ezekiel 28:12–19 that convinced them that this oracle was not just about a bad prince. They found support in the Old Testament too, often using Isa 14:12 to support their argument (“How art thou fallen, O Lucifer, son of the morning!”) However, it is ultimately the New Testament that prompts the fathers’ reading of the oracle: “I beheld Satan as lightning fall from heaven” (Luke 10:18) primarily; “that the devil sinneth from the beginning” (1 John 3:8) to a lesser extent.

(12b-13a) HIS CREDENTIALS

‘the sealing of the pattern’ – You were the sealing of the pattern i.e. the model of perfection

‘full of wisdom’ – a superabundance of wisdom.

‘exquisite in beauty’ – perfect

‘You were in Eden the Garden of God’

‘Every precious stone was your covering’

In these verses Ezekiel uses language reminiscent of Genesis 2-3 although the details are different. A character placed in the Garden of Eden, who was once perfect and wise but who became corrupt and was driven out (v.16). A cherubim is also mentioned. It seems that Ezekiel is sardonically portraying the King of Tyre as the ideal human being. Note that the inner sanctuary of Solomon’s Temple was designed to resemble a garden with carvings of trees and flowers, it also had cherubim (1 Kgs 6:29,32) – see vv.14, 16.

(13b) HIS COVERING

Still having the primeval human being in mind with the mention of covering Ezekiel here mentions the riches that the King of Tyre had enjoyed from the very beginning. The covering is said to have been composed of precious stones, nine of which were on the breastplate of the the Israelite High Priest (Exod 28:11-29; 39:6-21). The settings and mountings (KJV has musical instruments ‘tabrets and pipes’) were prepared in the day he was created. Some speculate that this refers to a statue in the Tyrian temple overlaid with jewels. The King of Tyre may also have had a religious function, probably in the worship of Tyre’s patron deity Melqart (Tyrian Baal) .

(14) HIS CALLING

Ezekiel idealises the King of Tyre as a cherub (composite creature half human, half animal) who has been anointed as a guardian (‘cherub who covers’) on the holy mountain of Elohim – where God dwells (see also v.16). Representations of such overshadowed the Ark in the sanctuary of the Jerusalem temple (which at the time Ezekiel delivered this lament had recently been destroyed) – see Exod 25:20; 37:9; 1 Kings 8:7; 1 Chron 28:18.

‘Thou hast walked up and down in the midst of the stones of fire’ – the meaning of this is unclear. Some suggest that it refers to the purity of God’s presence, to coals of fire on a temple altar or to the shining of precious stones in a temple. The historian Herodotus (Histories 2.44), who visited the Tyrian temple, wrote about seeing ‘an emerald stone of such size as to shine by night.’ There is no equivalent to the stones of fire in Gen 2-3.

What is the holy mountain of Elohim in this passage? Mt. Zaphon, the divine dwelling place in Ugaritic mythology, has been suggested, as has Mt. Sinai and also Mt. Zion – where the recently-demolished Temple of Solomon once stood. There is no mountain associated with the Garden of Eden in Gen 2-3.

Pett comments: Mountains were seen as the abode of the gods, and many a temple had within it an artificial mountain representing the home of the gods. Does this mean that the king had depicted himself as a guardian cherub, a demi-god committed to the protection of the gods, especially Baal Melkart the Tyrian god? Or is the idea that he claimed to be a god, even a personification of Melkart, protected by a guardian Cherub and that he is being reminded that he was set in the garden on the holy mountain by Yahweh, for all that is done, is done by Yahweh? Either way it represents his proud assumption of some kind of divinity as he walked in the temple garden on the mountain of the gods, so that Yahweh here has to remind him that anything he has, has come from Yahweh, for Yahweh is the Creator, and in all Yahweh is in control.

(15-17a) HIS CORRUPTION

The metaphor of the King of Tyre as a cherub is extended in these verses with repetition in v.16 of ‘mountain of Elohim,’ ‘covering cherub’ and ‘stones of fire’. He was blameless in all that he did until the day that iniquity was found in him. His initial perfection was marred by unrighteousness. He was intelligent and beautiful but because of his splendour became proud.

(17b-19) HIS CATASTROPHE

Initial perfection was followed by pride, then a fall – echoes of Genesis 2-3 again. Since the King of Tyre was polluted through widespread trade and violence God has banished him from his presence. Because of his economic crimes and unjust trading practices God will bring the King of Tyre down and humiliate and expose him before kings. Fire will spring up and consume him. He will be reduced to ashes on the ground. He will be no more and all the nations that traded with him will be appalled.

SUMMARY

In 28:2-10 God addresses the Prince of Tyre through the prophet Ezekiel and condemns him for his arrogance and pride in claiming to be a god although he is merely mortal. His commercial acumen has brought him immense wealth but has inflated his ego to the extent that he regards himself as divine. Because of this God will arrange for ruthless foreigners to to invade The Prince of Tyre, destroy his splendour and cause him to die a violent, shameful death ‘in the midst of the seas’; thus proving once and for all that he is only a man

In vv.11-19 the prophet delivers a funeral dirge over Tyre’s ruler, now called the King of Tyre, in which he draws together themes from early biblical history and Ancient Near Eastern mythology to portray Tyre in exalted terms as the model of perfection, full of wisdom and beauty, once dwelling in Eden the garden of God, adorned with jewels, serving as a guardian cherub on the holy mountain of Elohim among the fiery stones. Blameless until iniquity was found in him because of his widespread trade and violence, his pride in his splendour corrupted his wisdom. God will therefore expel him from his exalted location and cast him down as spectacle before the nations. He will come to a dreadful end and all his former trading partners will be appalled.

Both oracles concerning the Leader of Tyre in Ezekiel chapter 28 highlight the general biblical principle that prosperity and splendour can lead to pride and self-exaltation, which God opposes and will judge.

Pride goeth before destruction, and a haughty spirit before a fall. Proverbs 16:18

Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. James 4:5-6

BIBLIOGRAPHY

BOOKS

Joyce, P.M. (2007). Ezekiel. T & T Clark International, London

Patmore, H. M. (2011) ‘ADAM OR SATAN? THE IDENTITY OF THE KING OF TYRE IN LATE ANTIQUITY’ in Mein, A. and Joyce, P. M. (eds), After Ezekiel: Essays on the Reception of a Difficult Prophet, T & T Clark, London

Sweeney, M. A. (2013). Reading Ezekiel. Smyth & Helwys Publishing Inc. Macon, Georgia

JOURNAL ARTICLES

McKenzie, J. L. (1956). Mythological Allusions in Ezek 28:12-18. Journal of Biblical Literature, Vol. 75, No., pp.322-327.

Saur, M. (2010). Ezekiel 26-28 and the History of Tyre. Scandinavian Journal of the Old Testament, Vol. 24, No. 2 pp.208–221

ELECTRONIC RESOURCES

Herodotus, Histories 2.44. (2026) [online] Lexundria.com. Available at: https://lexundria.com/go?q=hdt.+2.44&v=mcly [Accessed 26 July 2026].

Herodotus, Histories 2.104. (2026). [online] Lexundria.com. Available at: https://lexundria.com/hdt/2.104/mcly [Accessed 26 July 2026].

Pett, P. (2026). Ezekiel 28. [online] StudyLight.org. Available at: https://www.studylight.org/commentaries/eng/pet/ezekiel-28.html [Accessed 26 July 2026].

Posted in Exposition

The Structure and Meaning of Psalm 16

Posted on by writtenexposition

WHAT IS PSALM 16 ABOUT?

Psalm 16 is short psalm by David in which he expresses confidence in God as refuge, source of well-being and guide throughout life. Although it is a psalm of confidence (as are 11,16, 23, 27, 62) it is also classified as a Messianic Psalm (as are 2, 8, 16, 22, 40, 45, 68, 72, 89, 110, 118, 132 – some lists also include 23, 24, 41, 69, 102). Christians regard Psalm 16 as Messianic because the New Testament apostles Peter and Paul apply it directly to Jesus Christ (Acts 2. 24-31; 13. 34-37).

The psalm is entitled ‘MICHTAM OF DAVID.’ The meaning of miḵtām is unknown but it is thought to be a musical term. Michtam appears in the titles of just six psalms: 16, 56, 57, 58, 59, 60.

WHAT IS THE STRUCTURE OF PSALM 16?

Many structural outlines have been proposed for Psalm 16, some based on grammar and syntax, others on the flow of thought and most on the actual content. Scroggie (1948, p.106), succinct as always, suggests something like:

1-2 The psalmist looks above
3-4 The psalmist looks around
5-8 The psalmist looks within
9-11 The psalmist looks beyond

In my files (dated 2013) I have noted an alliterated, more detailed outline by Pastor Michael Lovett based on the content:

v.1 His trust
v.2 His testimony
vv.3-4 His theology

v.5a His Lord
v.5b His lot
v.6a His lines
v.6b His lineage

v.7a His mouth
v.7b His mind
v.8 His mission
v.9 His merriment
v.10 His meditation

v.11a The path
v.11b The place
v.11c The position

However, I’ll structure this blog post as:

1-4 GOD PROTECTS

5-8 GOD PROVIDES

9-11 GOD PRESERVES

Protection, Provision and Preservation are the major themes in Psalm 16.

VERSE BY VERSE COMMENTARY

1-4 GOD PROTECTS

1 Preserve me, O God: for in thee do I put my trust.

Psalm 16 begins with what seems like a prayer or petition but the imperative almost constitutes a demand for God to ‘preserve’ or ‘keep’ the psalmist. The word for ‘God’ in v.1 is ’ēl – the one who is strong and mighty. This psalm may have been written during a time of trouble or in the face of impending death. The justification for the psalmist’s request for protection is the relationship that he has with YHWH, Israel’s national deity.

The divine name YHWH occurs 4 times in the psalm (vv.2, 5, 7, 8). El (v.1) and Adonai (v.2) occur once each and the deity is also referred to as ‘he’ (v.8) and ‘Thou’, ‘Thee’ and ‘Thy’ (vv.1, 2, 4, 5,10, 11); there is a total of 16 references to God.

The psalmist does not specify what he seeks protection from but two possibilities present themselves: syncretistic religion (v.4) and untimely death (v.10). Verse 1 becomes an opening confession of faith for the psalmist goes on to assert that it is to God alone that he entrusts his personal security.


2 O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;

The confession of faith continues in verse two where he explains that: ‘You are Adonai (my lord/master), I have no goodness (i.e. welfare) beyond you.’ He emphasises that he exclusively worships YHWH and trusts him alone for his wellbeing. The psalmist is not self sufficient but dependent upon God, recognising that any ‘goodness’ in his life comes from the Lord.


3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.

Verses 2-3 are difficult but it seems that the psalmist attempts to further strengthen his case for receiving YHWH’s protection by identifying himself with the righteous (holy ones) in the land – these he describes as splendid or noble people in whom is all his delight. Delighting in the ‘saints’ is a good indicator of one’s relationship with God (cf. 1 John 3:14; 4:11, 20-21; 5:1).


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.

As well as designating himself one of the faithful in whom he delights David denounces idolaters, whom he avoids because he is loyal to YHWH. He says that the sorrows of those who chase after another god will be multiplied.

Does this refer to syncretistic religion (worshipping of other gods as well as YHWH) or to pure idolatry (completely swapping YHWH for another god)? Possibly both are in view here (cf. Lev 19:4; Deut 32:16-17; 2 Chron 34:33).

Idolatry is painful and costly, in contrast to the joy of worshipping YHWH. The gods always take from their devotees and often the rituals are barbaric: And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, And shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. Psa 106:36-38

The psalmist maintains that he will not get involved in pagan rites such as blood libations and, in fact, will not even speak the names of false deities, cf. And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. Exodus 23:13

5-8 GOD PROVIDES

5 The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.

Looking back over life David reflects upon his heritage and describes it using priestly metaphors (portion, inheritance, cup, lot, lines, heritage, presence). As the youngest of seven (1 Chron 2:15) or eight (1 Sam 16:10-11; 17:12-14) sons, David would have received no physical inheritance from his father Jesse because the law favoured the firstborn, who generally received a double portion of the father’s estate.

David was not a Levite but metaphorically identifies with the Levites because the tribe of Levi received no allocation of territory in the Promised Land, for the Lord himself was their inheritance.

Wherefore Levi hath no part nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God promised him. Deut 10:9

See also Num 18:20-24; Josh 13:14, 33; 14:4). Although David has inherited no land he views the Lord as his allotted heritage and his abundant cup (portion in life, destiny).


6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

Although David has not inherited a family estate nevertheless YHWH has marked out boundaries for him in a pleasant location (Zion?). Marvelling at what God has done for him he expresses contentment with his life and circumstances.


7 I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.

David continues to reflect on the role that the Lord has played in his life and gives thanks for the guidance that he has received. ‘Give counsel’ (advise) and ‘instruct’ (teach, discipline) are basically synonyms. He is thankful that his heart (lit, ‘kidneys’) clarifies YHWH’s guidance and disciplines him ‘in the night seasons’ – times of personal reflection or trial.


8 I have set the LORD always before me: because he is at my right hand, I shall not be moved.

A TALK – The psalmist reminds himself that he has made a continual effort to focus on the Lord.

A TASK – To ‘always’ take deliberate action to keep his eyes on the Lord.

A TESTIMONY – ‘He is at my right hand’ – God is present, ready to protect him; because of that he will never be overwhelmed (‘totter’ is the same word as Psa 15:5).

9-11 GOD PRESERVES

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

‘Therefore’ – because of the Lord’s goodness to him in the past and his ongoing presence and protection David’s heart is is cheerful, his glory (he himself) is joyful and his body dwells secure. He is happy because he feels safe. The whole person is represented here: heart (= soul), glory (=spirit), flesh (= body). Perowne (1898, p.195) comments:

FLESH, here as always, the living body: it never means the corpse. So also the phrase SHALL DWELL IN SAFETY must be understood of this life. (See Deut. xxxiii. 29 [28]; Ps. iv. 8 [9]; xxv. 13.) The rendering of the LXX. “shall dwell in hope,” as if the reference were to the hope of a resurrection, is quite inadmissible. Hence these words as they stand in the Hebrew cannot be regarded as a prophecy that Christ’s body should rest safely in the tomb. They are the expression of David’s confidence that God would watch over his life, and preserve him from death.


10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

Now the psalmist directly addresses YHWH and expresses his confidence that YHWH will not allow him to die an untimely death (some view vv.10-11 as a prayer). The ominous threat, whatever it was, has now been lifted and YHWH will save him from premature death. The terms ‘Sheol’ and ‘the Pit’ are virtually synonymous and denote death. Again, Perowne (1898, p.195) explains:

TO THE UNSEEN WORLD. Not as in our Version, and in that of Luther and others, “in hell.” David says nothing about what shall happen to him after death, but is expressing his conviction that God will not leave him to perish—will not give him up to be the prey of the grave, nor suffer him (as follows in the next clause) to see the pit.


11 Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures forevermore.

Not only will YHWH ensure that David does not die a premature death but will cause him to experience ‘the path of life’ with fullness of joy in which he will know the reality of God’s presence (in thy presence, lit ‘face’). God’s ‘face’ is parallel to his ‘right hand’ (denoting his presence) and ‘pleasant things’ (pleasures) to the ‘pleasant places’ of v. 6. David will enjoy ‘pleasant things’ forevermore’ (i.e. as long as life shall last). He can look forward to a long and prosperous life.

A PERSONAL PATH – . . .let us run with patience the race that is set before us Hebrews 12:1
A BIBLICAL PATH – Thy word is a lamp unto my feet, and a light unto my path. Psalm 119:105
A PLAIN PATH – Teach me thy way, O LORD, and lead me in a plain path. . . Psalm 27:11
A PROVEN PATH – Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. . . Jeremiah 6:16
A PROVIDENTIAL PATH – Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock. . . Psalm 77:19-20

PSALM 16 IN THE NEW TESTAMENT

Since the earliest days of the Christian Church believers have regarded Psalm 16 as Messianic and prophetic.

PETER

25 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. Acts 2:25-31

PAUL

35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption.
36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption:
37 But he, whom God raised again, saw no corruption. Acts 13:35-37

The apostles Peter and Paul, who used the Greek Septuagint (LXX) translation of Psalm 16 (LXX 15), interpreted the psalm as anticipating the resurrection of Jesus Christ. On the basis of the LXX Translation of Psalm 16 they argued that the Messiah would rise from the dead. They attributed the psalm to David and contended that because he was long dead the original intended meaning of the psalm did not apply to him. Rather, as a prophet, David ‘saw in advance’ (Acts 3:31) the resurrection of the Messiah and therefore wrote with Jesus Christ in view rather than himself.

That interpretation was facilitated by words used by the Greek translators of the Hebrew (Masoretic) text which sharpened the link to resurrection..

e.g. Psa 16:9: Heb. says ‘my body will live secure’ (in this present life) but LXX has ‘my flesh will live in hope,’ thus introducing the idea of resurrection.

e.g. Psa 16:10: Heb. says ‘not see the pit’ (i.e. ‘die’) but LXX translates the noun as ‘corruption,’ therefore introducing the idea of immortality.

e.g. Psa 16:10: Heb. says ‘Sheol’ (gloom, silence) but LXX translates as ‘Hades’ – the resting place of souls until resurrection.

e.g. Psalm 16:11: Although the last phrase of Psa 16 is not quoted in Acts 2:28 Heb. says ‘forevermore’ (i.e. the future in this life) but LXX says ‘to eternity.’

Like many psalms Psalm 16 has a ‘double sense’ – the immediate context (personal preservation for David) and a future Messianic fulfilment (preservation through death/resurrection for Jesus). OLD TESTAMENT (Masoretic Text) – David will be preserved from a premature death. NEW TESTAMENT (LXX) Jesus Christ will be preserved through death.

SUMMATION

Psalm 16 showcases the happiness and contentedness of the person who rejects false religion and lives life in close fellowship with the Lord (similar sentiments to Psa 1 and 23). God’s presence in his life brings great joy plus a sense of well-being and security. The psalmist is satisfied with the Lord’s goodness to him thus far and since the Lord guides and advises him he knows that he can face life’s threats and challenges and have confidence that the Lord will not abandon him to an early grave. He has entrusted his personal security to the Lord alone and therefore looks forward to a long and prosperous life.

BIBLIOGRAPHY

BOOKS

Clarke, A.G. (1949). Analytical Studies in the Psalms. John Ritchie Ltd., Kilmarnock

Perowne, S. (1898). The Book of Psalms : a New Translation, with Introduction and Notes Explanatory and Critical. Andover, W. F. Draper.

Scroggie, W.G. (1948). The Psalms , Volume 1, Psalms I-L, Introduction and Notes by W. Graham Scroggie. Pickering & Inglis Ltd., London

Rydelnik, M. and Blum, E. (2019). The Moody Handbook of Messianic Prophecy : Studies and Expositions of the Messiah in the Hebrew Bible. Chicago: Moody Publishers.

‌JOURNAL ARTICLES

Auffret, P. (2002) Etude Structurelle du Psaume 16, Old Testament Essays, Vol. 15, No. 2., pp.310–319.

Beuken, W. A. M. (1980) Psalm 16: The Path to Life, Bijdragen, Vol. 41, No.4, pp.368-385

Botha, P. J. (2016). True Happiness in the Presence of YHWH: The Literary and Theological Context for Understanding Psalm 16. Old Testament Essays, Vol. 29, No. 1., pp.61–84.

Groenewald, A. (2008) Psalm 16 (LXX Ps 15) and Acts of the Apostles – Part I, Old Testament Essays, Vol. 21, No. 1., pp.89–109.

Groenewald, A. (2008) Psalm 16 (LXX Ps 15) and Acts of the Apostles – Part II, Old Testament Essays, Vol. 21, No. 2., pp.345–357.