Some Christians call Psalm 16 the "golden psalm". Again, here we are to observe under what shelter we may harbour ourselves in the showers of adversity, even under the protection of the Almighty. sing., from which then came פּלתּי and later still פּלתּי, is untenable according to the history of the language.). The secret here is to believe in the one true God. Compiled & Edited by BibleStudyTools Staff, California - Do Not Sell My Personal Information. Written by the excellently accomplished gentleman, WILLIAM AUSTIN, of Lincolnes Inne, Esquire... 1637," contains "Notes on the Sixteenth Psalme; more particularly on the last verse." for in thee do I put my trust: or "have hoped" (k); the graces of faith and hope were implanted in the heart of Christ, as man, who had the gifts and graces of the Spirit without measure bestowed on him, and these very early appeared in him, and showed themselves in a very lively exercise, Psalm 22:7; and were in a very eminent manner exercised by him a little before his death, in the view of it, and when he was under his sufferings, and hung upon the cross, Isaiah 1:6, Matthew 27:46; and this his trust and confidence in God alone, and not in any other, is used as a reason or argument for his preservation and safety. 310, a) is really common to every style (Numbers 18:8; Isaiah 32:1; Ecclesiastes 9:4); whereas the ל understood of the fellowship in which he stands when thus making confession to Jahve: associating myself with the saints (Hengst. This Psalm can be rendered to seek refuge in God. "For in thee do I put my trust," or, I have taken shelter in thee. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11]. trust--as one seeking shelter from pressing danger. The preserver and the truster. If Jesus looked out of himself for protection, how much more must we, his erring followers, do so! Psalms 15. "O God." A suggested meaning was “Psalm of expiation,” KB, p. 523. Frequently on the mountaintop he breathed forth this desire, and on one occasion in almost the same words, he publicly prayed, "Father, save me from this hour." We do not know what the word “Mikhtam” in the title means. Now it is clear, that לקדושׁים, as has been supposed by some, is the dative governed by אמרתּי, the influence of which is thus carried forward; it is clear what is meant by the addition אשׁר בארץ, which distinguishes the object of his affection here below from the One above, who is incomparably the highest; it is clear, as to what המּה defines, whereas otherwise this purely descriptive relative clause אשׁר בּארץ המּה (which von Ortenberg transposes into אשׁר ארצה בהמּה) appears to be useless and surprises one both on account of its redundancy (since המה is superfluous, cf. Some we see trust in friends; some shoulder out, as they think, the cross with their goods; some fence themselves with authority; others bathe and baste themselves in pleasure to put the evil day far from them; others make flesh their arm; and others make the wedge of gold their confidence; and these men when they seek for help at the Lord, mean in their hearts to find it in their friends, good authority and pleasure, howsoever for fear, they dare not say this outwardly. The love and devotion that spills out from this beautiful verse, in Psalm 16, warms the heart of all weary wanderers, as David joyfully displays his compelling confidence in His Lord, and writes of his utter trust in the God of his salvation. All the ways of a man are pure in his own eyes, but the Lord weighs the spirit. The saints, and they only, are the excellent to him. It begins with such expressions of devotion as may be applied to Christ; but concludes with such confidence of a resurrection (and so timely a one as to prevent corruption) as must be applied to Christ, to him only, and cannot be understood of David, as both St. Peter and St. Paul have observed, Acts. For (~tk) is used of the "gold of Ophir" (e.g., Psalms 45:9 ), and (~tkm) might be a derivative from that root. I quite like this translation, because it indicates a little bit more of the double-edged sword that this verse implies—if your heart isn’t right, what you get will not be right either. -Combination Messianic Psalms – Part of the psalm is pure-prophetic and part is typical-prophetic. And why? It had been promised to the Lord Jesus in express words, that he should be preserved, Isaiah 49:7-8 . Each person has existed in the mind of God eternally. First of all David gives expression to his confession of Jahve, to whom he submits himself unconditionally, and whom he sets above everything else without exception. Keep and protect The believer realising at God's right hand the fulness of joy and the pleasures for evermore. The Psalm pertains to his passion." Psalm 19:2), which has become mostly lost sight of in the usage of the language, now and then retains its original meaning, as it does indisputably in Psalm 35:23, it is certainly to be rendered also here: "Thou art my Lord" and not "Thou art the Lord." Hitzig and Ewald (190, d) suppose that in such cases a rejection of the final vowel, which really occurs in the language of the people, after the manner of the Aramaic (אמרת or אמרת), lies at the bottom of the form. It shows that David found life in the one true God. Psalm 16:1, NLT: "A psalm of David. See Psalm 110. Psalm 16:1 Translation & Meaning. 1 The prayer of devotion begins with a petition for protection and a confession of dependence on God (verses 1-2). The Psalm describes God as our keeper; he keeps us In a way that no man can. Faith, like the sword of Saul, never returns empty; it overcomes heaven when held in the hand of prayer. BOTH are in agreement that the last three verses of Psalm 16 apply directly to Christ and that they couldn’t possibly apply to David in any immediate sense because his body DID experience decay, but Christ’s did NOT. This was the opinion of our translators, and hence they have rendered it on the margin -- A golden Psalm of David. I reverence you and submit to you.” Psalm 16:2: “You are my supreme treasure. The congregation of the saints is his Chephzibah, Isaiah 62:4 (cf. The first section shows five ways to make the Lord your treasure: Each person has existed in the mind of God eternally. Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I … (i) "Deus fortis seu potens", Muis; "Deus omnipotens", Cocceius, Michaelis. Psalm 16 11 Meaning: Be Satisfied with Jesus Meanwhile, the subject matter of this Psalm itself is very clearly this -- the righteous one's satisfaction with his lot. 1 sn Psalm 16. Psalm 139:16 “Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.” Explanation and Commentary of Psalm 139:16. PSALM 16The Lord, the Psalmist’s Portion in Life and Deliverer in Death.A #Meaning uncertain; perhaps a poem.Mikhtam of David [probably intended to record memorable thoughts]. Divers render this word Michtam, a golden Psalm, because of the preciousness and excellency of the matter of it; for it treats of Christ’s death and resurrection. Psalms 16:1-11 NKJV. We, too, may turn to El, the Omnipotent One, in all hours of peril, with the confidence that he who heard the strong cryings and tears of our faithful High Priest, is both able and willing to bless us in him. Others again, look upon "Michtam," as being derived from a noun which means gold, and they understand it as denoting a golden Psalm -- a Psalm of surpassing excellence, and worthy of being written in letters of gold. Verse 1. We do not know what the word “Mikhtam” in the title means. What does this verse really mean? The present Psalm is connected in thought and language with the foregoing, and linked on to the following Psalm by catchwords. The prizing or valuing of the gold. Fleeth to God ( verse 2 )., Godly, and that a. To thee the plans of the language. ). his spiritual vision pierces through the outward of. Hast said unto Jehovah of St. Paul 's, London: 1858 famous verse 10 Psalm '' above all ways... 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