Psa 16:1 | KingComments | STEP | In Psalm 14, God does not see anyone who does good. In Psalm 15, the question arises whether there is anyone who can dwell with God, someone who meets the conditions for it, that is, someone who does good. In Psalm 16 we see that there is Someone. We also see that there are the saints, the God-fearing who are on earth, that is the faithful remnant of Israel in the end time. These saints are connected with the true David, the Messiah. Each saint possesses His features. Psalm 16 describes the individual believer who lives in fellowship with God. That is perfectly the case with that one Man: Christ. That this psalm is specifically about Him, we can see from what both Peter and Paul say in a speech which is recorded in the book of Acts. Peter speaks of the life, death, and resurrection of the Lord Jesus and therefore quotes from this psalm as an explanation ( ). He does not make an application of the psalm to the Lord Jesus, as if it were about someone else, but says emphatically “David says of Him” ( ), meaning that he is speaking of the Lord Jesus. Therefore, the psalm is not primarily about David, but about the Lord Jesus ( ). Paul similarly refers to this psalm when he speaks of the resurrection of the Lord Jesus ( ). This psalm, therefore, connects beautifully as the third messianic psalm to the previous two messianic psalms, Psalm 2 and Psalm 8. Psalm 2 speaks of the birth of the Lord Jesus ( ). Psalm 8 speaks of His humiliation and death ( ). Psalm 16 speaks of His resurrection. Psalm 16 has two topics: faith trust ( ) and experience of faith and its blessing ( ). In terms of content, it corresponds to Psalm 23, for that psalm too is about faith trust. Through suffering, the inner trust in God is revealed. In Psalm 17 we see that through the same suffering the outward attitude toward people is revealed. The psalm is not called “a psalm” but “a Mikhtam” ( ). This expression occurs here for the first time and further in Psalms 56-60, six times in all. It is the translation of the Hebrew word miktam . Some say its meaning is derived from a word for “gold”, which has led to the translation “a golden gem”, as in the Dutch translation we use. Also this psalm is “of David”. Since David speaks here as a prophet ( ), we hear the Lord Jesus speaking in Him during His life on earth. The first word of the psalm is a prayer to God for preservation ( ). The pleading ground for this is that the poet takes refuge in Him. This is in perfection and always true of the Lord Jesus ( ), Whom we see and hear speaking through David as Man on earth. On earth He called upon God’s preservation. Every believer may do the same by imitating Him. As Man, the Lord Jesus has had to deal with all the temptations that a human being may have to face. Thus He has suffered hunger and thirst and has been weary. The Lord Jesus has always been the eternal God. That has not changed at His coming to earth. God cannot cease to be God. The Son became Man in order to be able to lead people to salvation, to be the Guide of those whom He redeemed through His work. As Man, He is equal to us, “[yet] without sin” ( ). He knows from experience what it means to go through a hostile world. As Man, this has led Him to a constant prayer for preservation. His only refuge on earth is His God. In this He is an impressive example for us and for all His own in all times. He shows how someone is truly man, man as intended by God. This prayer for preservation will also be the prayer of the believing remnant in the midst of wicked people in the great tribulation.

‏ Psalms 16:1

Introduction

In Psalm 14, God does not see anyone who does good. In Psalm 15, the question arises whether there is anyone who can dwell with God, someone who meets the conditions for it, that is, someone who does good. In Psalm 16 we see that there is Someone. We also see that there are the saints, the God-fearing who are on earth, that is the faithful remnant of Israel in the end time. These saints are connected with the true David, the Messiah. Each saint possesses His features.

Psalm 16 describes the individual believer who lives in fellowship with God. That is perfectly the case with that one Man: Christ. That this psalm is specifically about Him, we can see from what both Peter and Paul say in a speech which is recorded in the book of Acts.

Peter speaks of the life, death, and resurrection of the Lord Jesus and therefore quotes from this psalm as an explanation (Acts 2:25-31). He does not make an application of the psalm to the Lord Jesus, as if it were about someone else, but says emphatically “David says of Him” (Acts 2:25), meaning that he is speaking of the Lord Jesus. Therefore, the psalm is not primarily about David, but about the Lord Jesus (Acts 2:30-31). Paul similarly refers to this psalm when he speaks of the resurrection of the Lord Jesus (Acts 13:35-37).

This psalm, therefore, connects beautifully as the third messianic psalm to the previous two messianic psalms, Psalm 2 and Psalm 8. Psalm 2 speaks of the birth of the Lord Jesus (Psa 2:7). Psalm 8 speaks of His humiliation and death (Psa 8:5b-6). Psalm 16 speaks of His resurrection.

Psalm 16 has two topics: faith trust (Psa 16:1-4 ; 7-8) and experience of faith and its blessing (Psa 16:5-6 ; 9-11). In terms of content, it corresponds to Psalm 23, for that psalm too is about faith trust. Through suffering, the inner trust in God is revealed. In Psalm 17 we see that through the same suffering the outward attitude toward people is revealed.

Prayer for Preservation

The psalm is not called “a psalm” but “a Mikhtam” (Psa 16:1a). This expression occurs here for the first time and further in Psalms 56-60, six times in all. It is the translation of the Hebrew word miktam. Some say its meaning is derived from a word for “gold”, which has led to the translation “a golden gem”, as in the Dutch translation we use.

Also this psalm is “of David”. Since David speaks here as a prophet (Acts 2:29-31), we hear the Lord Jesus speaking in Him during His life on earth.

The first word of the psalm is a prayer to God for preservation (Psa 16:1b). The pleading ground for this is that the poet takes refuge in Him. This is in perfection and always true of the Lord Jesus (Heb 2:13a), Whom we see and hear speaking through David as Man on earth. On earth He called upon God’s preservation. Every believer may do the same by imitating Him. As Man, the Lord Jesus has had to deal with all the temptations that a human being may have to face. Thus He has suffered hunger and thirst and has been weary.

The Lord Jesus has always been the eternal God. That has not changed at His coming to earth. God cannot cease to be God. The Son became Man in order to be able to lead people to salvation, to be the Guide of those whom He redeemed through His work.

As Man, He is equal to us, “[yet] without sin” (Heb 4:15). He knows from experience what it means to go through a hostile world. As Man, this has led Him to a constant prayer for preservation. His only refuge on earth is His God. In this He is an impressive example for us and for all His own in all times. He shows how someone is truly man, man as intended by God.

This prayer for preservation will also be the prayer of the believing remnant in the midst of wicked people in the great tribulation.