สดุดี 16:10 วิจารณ์

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.

For thou wilt not leave my soul in hell,.... Meaning, not in the place of the damned, where Christ never went, nor was; for at his death his soul was committed to his Father, and was the same day in paradise: but rather, "sheol" here, as "hades" in the Near Testament, signifies the state of the dead, the separate state of souls after death, the invisible world of souls, where Christ's soul was; though it was not left there, nor did it continue, but on the third day returned to its body again; though it seems best of all to interpret it of the grave, as the word is rendered in Gen 42:38; and then by his "soul" must be meant, not the more noble part of his human nature, the soul, in distinction from the body; for as it died not, but went to God, it was not laid in the grave; but either he himself, in which sense the word "soul" is sometimes used, even for a man's self, Psa 3:2. For it might be truly said of him, God's Holy One, that he was laid in the grave, though not left there; or rather his dead body, for so the word "nephesh" is rendered in Num 9:6; so "anima" is used in Latin authors (u): this was laid in the grave; for Joseph having begged it of Pilate, took it down from the cross, and laid it in his own new tomb; though it was the will of God it should not be left there, but be raised from the dead, as it was on the third day, before it was corrupted, as follows: neither wilt thou suffer thine Holy One to see corruption; that is, to lie so long in the grave as to putrefy and be corrupted; wherefore he was raised from the dead on the third day, according to the Scriptures, before the time bodies begin to be corrupted; see Joh 11:39; and this was owing not to the care of Joseph or Nicodemus, in providing spices to preserve it, but of God who raised him from the dead, and gave him glory; and who would not suffer his body to be corrupted, because he was holy, and because he was his Holy One; that so as there was no moral corruption in him, there should be no natural corruption in him; so the Jewish Midrash (w) interprets it, that "no worm or maggot should have power over him;'' which is not true of David, nor of any but the Messiah. This character of "Holy One" eminently belongs to Christ above angels and men, yea, it is often used of the divine Being, and it agrees with Christ in his divine nature, and is true of him as man; he is the holy thing, the holy child Jesus; his nature is pure and spotless, free from the taint of original sin; his life and conversation were holy and harmless, he did no sin, nor knew any, nor could any be found in him by men or devils; his doctrines were holy, and tended to promote holiness of life; all his works are holy, and such is the work of redemption, which is wrought out in consistence with and to the glory of the holiness and righteousness of God; Christ is holy in all his offices, and is the fountain of holiness to his people; and he is God's Holy One, he has property in him as his Son, and as Mediator, and even as an Holy One; for he was sanctified and sent into the world by him, being anointed with the holy oil of his Spirit without measure. The word may be rendered, a "merciful" (x) or "liberal" and "beneficent one": for Christ is all this; he is a merciful as well as a faithful high priest, and he generously distributes grace and glory to his people. (u) "--animamque sepulchro coudimus--". Virgil. Aeneid. 3. v. 67. (w) Apud Kimchi in v. 9. (x) "misericordem tuum", Pagninus, Montanus; "beneficus tuus", Piscator.

Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. [Psalms 16:10] 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: But he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses.

"For You will not leave My soul in hell." For You will neither give My soul for a possession to those parts below. "Neither will You grant Your Holy One to see corruption." Neither will You suffer that sanctified body, whereby others are to be also sanctified, to see corruption.

Who save him who rose on the third day was in a position to say that his flesh rested in hope, that his soul, not left in hell, would swifty return to reanimate his flesh, that his flesh would not undergo corruption as other corpses rot away? Surely, no one can maintain that all of this was verified in David, king and prophet!

Blessed Peter in the Acts of the Apostles took these words as applied to the Lord.… He did not, however, take the words as though he were undermining their factual basis, but as more applicable to the Lord than to those of whom they were said, especially since it was also in the case of the Lord that the outcome of the events more appropriately brought out these words than in the case of those who live for a while but later are consigned to death—the Israelites themselves, I mean. Nothing therefore prevents either the factual basis being preserved or these words being understood of the Lord.

So at this place, too, Christ the Lord in human fashion says, “Constantly supported by the divine nature, I am in the midst of my saving passion and find gladness in the hope of resurrection. My soul, you see, will not be abandoned in hades, nor will my flesh suffer natural corruption. I shall achieve a rapid resurrection and return to life, giving all people a glimpse of this path.”

This psalm refutes the folly of Arius, of Eunomius and of Apollinaris: the former ones said God the Word assumed a body without a soul, whereas Apollinaris called the body that was assumed ensouled though denying it a rational soul; I do not know where he found his doctrine of these two souls—the divine Scripture nowhere teaches it. Yet the all-Holy Spirit through blessed David made undisguised mention of a soul, thus giving clear refutation of each heresy.

Where are the false statements of the Apollinarians who say that the Lord Christ did not have a rational soul? Here he cries out and gives thanks to the Father because his soul is not abandoned to hell in the normal way, but is glorified by a swift resurrection and has passed to the realms of heaven.

The reason is that resurrection requires the union of body and soul; and therefore the soul joined to divinity should not have remained in Hell; but it had to stay there only until the truth of his humanity and true flesh was proven: nor was it fitting for it to be left in Hell, where it had descended to free the saints. Sir. 24: "I will penetrate all the lower parts of the earth, and I will visit all who sleep, and I will enlighten all," etc. Likewise, from the side of the body, because "nor will you give your holy one," that is, my body sanctified by you, "to see corruption," that is, of putrefaction or dissolution, which he did not suffer; but he did suffer the corruption of death.

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.

soul--or, "self." This use of "soul" for the person is frequent (Gen 12:5; Gen 46:26; Psa 3:2; Psa 7:2; Psa 11:1), even when the body may be the part chiefly affected, as in Psa 35:13; Psa 105:18. Some cases are cited, as Lev 22:4; Num 6:6; Num 9:6, Num 9:10; Num 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. wilt not leave . . . hell--abandon to the power of (Job 39:14; Psa 49:10). Hell as (Gen 42:38; Psa 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; Job 17:13; Ecc 9:10, &c.). So the Greek Hades (compare Act 2:27, Act 2:31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Psa 9:17; Pro 5:5; Pro 7:27). wilt . . . suffer--literally, "give" or "appoint." Holy One-- (Psa 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious. to see--or, "experience"--undergo (Luk 2:26). corruption--Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Act 2:27; Act 13:36-37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Psa 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Act 13:36-37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Act 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."