PSALM 16

This short psalm has its fair share of difficult verses, and the problems in interpretation even begin before verse 1.

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The superscription ascribes the authorship of the Psalm to David. Although most liberal scholars do not take these headings seriously from a historical viewpoint, we will assume that it was indeed written by David. And as M'Caw and Motyer express it: “This psalm is ascribed to David...and contains a number of expressions which would suit well the period of David's life when he was an outlaw.”

However, the bigger issue concerns the meaning of the obscure Hebrew word 'miktam.' Brueggeman notes that the word also appears in psalms 56-60. He also lists ten different understandings of this word with proposals ranging from the particular way the psalm should be sung or accompanied musically to meanings derived from breaking the word into min and ketem (= “from gold”). On the other hand, Beal says that Jerome's mystical interpretation of the word which was the norm until modern times is that it is “indicative of the humility (from makak, 'be humiliated') and perfection (tam) of Christ.” We will probably never know the truth. And to further complicate things, the Septuagint translates the word as “a (poem) to be inscribed on a stele.”

Psalm 16:1-4

M'Caw and Motyer see four marks of a true believer contained in these opening verses: (1) God is the object of his trust, (2) God is his Lord, (3) He delights in the company of the saints (“the holy ones”), and (4) He shuns all false worship.

Verses 1-2 contain the “opening prayer and affirmation of faith” in Baigent's words. But the real problem comes in with understanding verses 3-4. Anderson explains that they “are textually uncertain and their interpretation is problematic.”

Concerning verse 3, the greatest controversy concerns the meaning of “holy ones.” C.J. Collins labels it as “a difficult case,” but decides it refers to God's people here on earth. Similarly, Baigent feels that “they seem to provide a contrast between the godly and the apostates (those who have been seduced by heathenism) in society; the writer identifies himself with the first group and dissociates himself from the second.”

But Kselman, although he admits that the phrase holy ones is “unclear,” suggests that it perhaps refers to gods or deified ancestors. This appears to be the opinion of the translators of the Jerusalem Bible and the New English Bible, despite other translations which assume that Christian saints are in mind.

Block goes further and says that v. 3 refers to veneration of the dead while the following verse refers to the pouring out of libations of blood to them.

Averbeck agrees with Block concerning verse 4, which he calls “peculiar and difficult” but nonetheless adds, “It seems to refer to the illegitimate offering of blood as if it were something that one would normally drink, which was an abomination in Israel (cf. Lev 7:22-27).”

Hulst reviews the various views offered regarding verses 3-4 and concludes, “All of this discussion serves to point out the textual uncertainty that is present in this passage.”

Psalm 16:5-7

Futato, in discussing the subject of hymns, makes the statement: “Perhaps no text better captures the essence of the hymns as an articulation of a well-ordered life than does Psalm 16:5-6...These are the words of someone who is experiencing life in all its goodness. The life reflected in the hymn knows no trouble; it is a happy, blessed life. Fear and anxiety are nowhere to be found, because God in his faithfulness is maintaining the order in life that he intended from the very beginning.”

Allen explains the historical background: “Evidently a solemn lottery took place, and according as the marked stones were drawn so it was determined where the measuring line marking one family's allotment from another's should be placed.” Thus, in these verses “the writer is spiritualizing an ancient tradition: when the land of Canaan was divided by lots to the Israelite tribes (Jos. 13:14-14:5; 18:2ff.; 19:51)...” (Baigent)

M'Caw and Motyer connect these two verses with verses 7-8 and state that present blessings include a satisfied heart (vv. 5-6), counsel and correction (v. 7), and security (v. 8). Similarly, Baigent says that verses 5-8 “express the author's awareness that having God he has all that he needs for a happy, contented, well-directed and secure life.”

The counsels mentioned in verse 7 may be “given by oracle, in written law (cf. 73:24) or through conscience.” (Baigent)

Psalm 16:8

Marshall says, “With a shift of metaphor, he declares that Yahweh is his right hand, the place where a helper would be.” He notes that this usage should not be confused with those biblical references to someone sitting at God's right hand.

Psalm 16:9-11

This portion of the psalm begins with another controversial point regarding verse 9. Provan states, “It has long been suspected...that kabed, 'liver', has on some occasions been confused, in the course of the transmission of the text, with kabod, 'glory', a noun from the same root.” He cites passages such as Ps. 16:9 “where the kabod is described as rejoicing and praising and notes that other internal organs are thought to be a seat of the emotions. Therefore we end up with such diverse translations as:

    “my tongue rejoices” (NIV)

    “my spirit rejoices” (NEB)

    “my very soul rejoices (JB)

    “my glory rejoices” (KJV, Jacobson)

The concluding verses mark another dividing point between commentators regarding the nature of the Psalmist's salvation. Does it refer to saving his life from a premature death or perhaps to the promise of eternal life after death? The following scholars believe the latter may be the case:

“A few psalms may suggest some sort of positive afterlife...Psalm 16 concludes forcefully: 'For you will not abandon my life to Sheol...(Ps. 16:10-11).' Given the psalmist's initial vulnerability, isolation and apparent opponents (vv. 1,2,4), this ending could be his defiant affirmation of divine preservation and of blessing in a prolonged earthly life..., but the psalm may well move beyond it. Its predominantly confident mood might imply that avoiding Sheol is not just escaping immanent danger but is somehow avoiding permanent separation from Yahweh.” (P.S. Johnston)

The Dictionary of Biblical Imagery says, “In this passage decay is no longer the prominent theme because the image has been robbed of its finality; instead the focus is on the power of the Lord to grant and sustain eternal life.”

On the other hand, Baigent says, “Many commentators see in vv. 9-1 a belief (or hope) in life after death...This is probably going further than the psalmist's intention; his concern is with this life rather than with death and beyond.”

Despite this opinion, Baigent notes, “The early Christian preachers, basing themselves on the LXX [Greek] rendering of vv. 8-11 saw these words as prophecy of the resurrection of Jesus (Ac. 2:24-31; 13:34-37; cf. Lk. 24:44ff.).”

Marshall explains further that these verses are cited by Peter in Acts 2:24-28 to show that the observed raising of Jesus from the dead proves that Jesus was the Messiah. This meaning is possible if “according to the usual interpretation, David here is speaking not in his own person, but rather as the Messiah, who refers to the help that God will give him (throughout his life and not simply in relation to his death).”