Psalm 16:11 Komentář

This psalm has something of David in it, but much more of Christ. 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, Act 2:24; Act 13:36. For David died, and was buried, and saw corruption. I. David speaks of himself as a member of Christ, and so he speaks the language of all good Christians, professing his confidence in God (Psa 16:1), his consent to him (Psa 16:2), his affection to the people of God (Psa 16:3), his adherence to the true worship of God (Psa 16:4), and his entire complacency and satisfaction in God and the interest he had in him (Psa 16:5-7). II. He speaks of himself as a type of Christ, and so he speaks the language of Christ himself, to whom all the rest of the psalm is expressly and at large applied (Act 2:25, etc.). David speaks concerning him (not concerning himself), "I foresaw the Lord always before my face," etc. And this he spoke, being a prophet (v. 30, 31). He spoke, 1. Of the special presence of God with the Redeemer in his services and sufferings (Psa 16:8). 2. Of the prospect which the Redeemer had of his own resurrection and the glory that should follow, which carried him cheerfully through his undertaking (Psa 16:9-11). Michtam of David.

INTRODUCTION TO PSALM 16 Michtam of David. This is a new title, not met with before, though it afterwards is prefixed to "five" psalms running, the fifty sixth, the fifty seventh, the fifty eighth, the fifty ninth, and the sixtieth psalms. Some take the word "michtam" to be the name of a musical instrument, as Kimchi on Psa 4:1; others the name of one of the tunes, as Jarchi; and others the tune of a song which began with this word, as Aben Ezra observes, to which this psalm was sung; the Septuagint translate it "stelography", or an inscription upon a pillar; such an one as is erected by conquerors, as Theodoret observes, having writing on it declaring the victory obtained; suggesting that the psalm, or the subject of it, the death and resurrection of Christ, was worthy to be inscribed on a pillar of marble; and the Targum renders it, "a right engraving", that deserves to be engraven in a monument of brass: but what seems to be the best sense of the word is, that it signifies a work of gold, and may be rendered, "a golden [psalm] of David"; so called, either because it was a dear and favourite song of his; or from the subject matter, which is more valuable and precious than the most fine gold: the title of it in the Syriac and Arabic versions is, "concerning the election of the church, and the resurrection of Christ;'' and certain it is from Psa 16:10, the resurrection of Christ is spoken of in it, as is clear from the testimonies of two apostles, Peter and Paul, who cite it in proof of it, Act 2:25; and since there is but one person speaking throughout the psalm, and Christ is he that speaks in Psa 16:10, and which cannot be understood of David, nor of any other person but Christ, the whole of the psalm must be interpreted of him.

Thou wilt show me the path of life,.... Not the way of life and salvation for lost sinners, which is Christ himself; but the resurrection of the dead, which is a passing from death to life; and was shown to Christ, not doctrinally, or by illuminating his mind, and leading him into the doctrine of it, for so he himself has brought it to light by the Gospel; practically and experimentally, by raising him the dead, or by causing him to pass from death to life; and he was the first to whom the path of life was shown in this sense, or the that who ever trod in it, and so has led the way for others: hence he is called the that fruits of them that slept, the firstborn and first begotten from the dead; for though others were raised before, yet not to an immortal life, never to die more, as he was; now the view, the faith, and hope of this, of not being left in the grave so long as to see corruption, and of being raised from the dead to an immortal life, caused joy and gladness in Christ, at the time of his sufferings and death, as well as what follows; in thy presence is fulness of joy: Christ, being raised from the dead, ascended to heaven, and was received up into glory into his Father's presence, and is glorified with his own self, with his glorious presence, for which he prayed, Joh 17:5; and which fills his human nature with fulness of joy, with a joy unspeakable and full of glory; see Act 2:28; and as it is with the head it will be with the members in some measure; now the presence of God puts more joy and gladness into them than anything else can do; but as yet their joy is not full; but it will be when they shall enter into the joy of their Lord, into the presence of God in the other world then everlasting joy will be upon their heads; at thy right hand there are pleasures for evermore; Christ being entered into heaven is set down at the right hand of God in human nature, an honour which is not conferred on any of the angels, Heb 1:13; where the man Christ Jesus is infinitely delighted with the presence of God, the never fading joys of heaven, the company of angels and glorified saints; here he sits and sees of the travail of his soul; he prolongs his days and sees his seed, souls called by grace, and brought to glory one after another, until they are all brought in, in whom is all his delight; and which was the joy set before him at the time of his sufferings and death: or the words may be rendered "in thy right are pleasant things for ever" (y), and may design those gifts and graces, which Christ, being exalted at the right hand of God, received from thence and gives to men, for the use and service, of his church and people, in the several successive ages of time; and so Aben Ezra takes the words to be an allusion to a man's giving pleasant gifts to his friend with his right hand. (y) "amoenorum quae sunt in dextera tua perpetuo", Cocceius; "delectationes in dextera tua usque in seculum", Musculas. Next: Psalms Chapter 17

He who is the Way and the Life said that he had learned the ways to life; he had learned in what way people would follow him who said he is the Way and the Life.… The body he had received—and in his body, the entire human race—rejoiced that the divinity of the Son was made known to it. That is why he rejoices, he says, and has the fullness of joy with the Father … and his delight is full and perfect and his happiness ineffable because he sits at the right hand of the Father.… This is his delight, this his happiness to the end of the divine decree … because the Lord suffered and rose from the dead and entered heaven as victor in order to establish humanity at the right hand of the Lord.

"You have made known to Me the paths of life." You have made known through Me the paths of humiliation, that men might return to life, from whence they fell through pride; in whom because I am, "You have made known to Me." "You will fill Me with joy with Your countenance." You will fill them with joy, that they should seek nothing further, when they shall see You "face to face;" in whom because I am, "You will fill Me." "Pleasure is at Your right hand even to the end." Pleasure is in Your favour and mercy in this life's journey, leading on even to the end of the glory of Your countenance.

He will be in unceasing joy, having become immune to suffering, to change, to death, even in his human nature. As God, you see, this was always the case, and of course even in his human nature once formed in the womb it was easy to provide him with this. But he allowed the nature he had assumed to travel through the sufferings so as by these means to loose the sway of sin, put a stop to the tyranny of the devil, undo the power of death and provide all people with the basis of a new life. So as man he assumes both incorruption and immortality.

This is certainly said in the person of the Savior at the time of the resurrection. When after his death he returned to the heavenly heights from the lower regions, he began to make known the path of life, which was previously unknown. The path of life was unknown before Christ, since it was still untouched by the foot of anyone who rose from the dead. But when the Lord rose, once the path become known, it become well worn by the soles of many, about whom the Evangelist says: “The bodies of many holy people arose along with him and entered into the holy city.” So too, since the Lord said at his own resurrection: “You have made known to me the paths of life,” we are also now able to say to the Lord, “You have made known to us the paths of life.” For he who showed us the way to life has himself made known to us the paths of life. He made known to me the paths of life when he taught me faith, mercy, righteousness and chastity. By journeying along these, one arrives at salvation. Even though the shadow of death encompasses us at the destruction of our body, still life does not forsake its steps; we walk quickly through the very midst of the decrees of hell by the power of Christ. For this reason, the holy prophet says: “Even if I walk in the midst of the shadow of death, I will not fear evils, for you are with me.” The Lord says this same thing about the believer even more clearly: “He who believes in me will not die, and although he dies, he will live.”

To “fill up from full” means to make something more than full, and he who brings more pours into a container that is already full. That joy fills up in such a way that the vessel always remains full. This text also indicates that all the righteous are going to be filled with the joy of the Lord’s face in that blessedness, and because it is the Lord who speaks, he testifies that he is able to be filled up among them. But we should consider more carefully what it means when he says here that he will be filled with delights at the right hand of the Father, although he said earlier “for he is at my right hand so that I may not be moved.” Without a doubt, in this age after he assumed human flesh, he was whipped, bruised by slaps, and splattered with spittle. Since he was not overcome at all by any of these adversities, the Scripture rightly says that the Lord was always there at his right hand. For he overcame the opposition of the world because he did not depart at all from the contemplation of his Father. But after the glory of the resurrection, he can rightly say that he found delight at the right hand of the Father since by that time the opposition of the world had come to an end, his humanity had become filled by the glorification of his full majesty, and he now reigns united with the Word together with the Father and the Holy Spirit forever and forever. “Even to the end” refers to perfection and eternity. His glory remains in his perfection and will not come to an end at any time.

The benefits that pertain to the soul he commemorates when he says, "You have made known." This refers to Christ for his members, and these are the teachings and precepts that are the way to beatitude. Prov. 7: "Keep my commandments, and you shall live"; and therefore he says, "You have made known to me the ways of life." Second he commemorates the benefit: where he says three things. First, the full vision of God: "You shall fill me with joy with your countenance," that is, I shall see your face. 1 Cor. 13: "Now I know in part," that is, imperfectly; "then I shall know face to face." Full joy: Jn. 16: "That your joy may be full": because the delights are unfailing, because "at your right hand even to the end." Is. 51: "Everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and mourning shall flee away." Prov. 3: "Length of days is in her right hand, and in her left hand, riches and glory."

Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Isa 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some--neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Act 2:25) and Paul (Act 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [Heb 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [Pe1 1:11]. (Psa 16:1-11) Preserve me, &c.--keep or watch over my interests. in thee . . . I . . . trust--as one seeking shelter from pressing danger.

Raised from the dead, he shall die no more; death hath no more dominion over him. Thou wilt show me--guide me to attain. the path of life--or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes. in thy presence--or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Num 6:25-26; Psa 17:15; Psa 31:16). at thy right hand--to which Christ was exalted (Psa 110:1; Act 2:33; Col 3:1; Heb 1:3). In the glories of this state, He shall see of the travail (Isa 53:10-11; Phi 2:9) of His soul, and be satisfied. Next: Psalms Chapter 17