The Structure and Meaning of Psalm 16

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 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.