Jesus was praying for preservation

JESUS WAS PRAYINGFOR PRESERVATION
EDITED BY GLENN PEASE
Psalm16:1 1Keep me safe, my God, for in you I take
refuge.
Christ's Prayer and Plea
NO. 3280
A SERMON PUBLISHED ON THURSDAY, DECEMBER14TH, 1911,
DELIVERED BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE,NEWINGTON.
ON THURSDAY EVENING, JANUARY 18TH, 1866.
“Preserve me, O God: for in thee do I put my trust.”-Psalm16:1
I Believe that we have in this verse a prayer of the Lord Jesus Christ. Some
portions of this Psalmcannot apply to anyone but the Savior;and we have the
examples of Peterand Paul to warrant us in saying that, in this Psalm, David
spoke of Jesus Christ. There is no apparent division in the Psalm, so that, as
one part of it refers most distinctly the Christ, we are justified in concluding
that the whole of it referee to him, and belongs to him! But we knew that
whateverbelongs to Christ belongs also to all his people because oftheir vital
union with him, so we shall treat the text, first, as our Savior’s own prayer;
and then, secondly, we shall regardit also so the prayer of the followers of the
Lamb.
—————

I. So, first, we will take these words as Our Savior’s Own Prayer: “Preserve
me, O God: for in thee do I put my trust;” and we will divide the text, at once
into two parts,-the prayer itself: “ Preserve me, O God: “ and the argument or
plea: “ for in thee do I put my trust.”
In considering these words as Christ’s prayer, does it not immediately strike
you as a very singular thing that Christ should pray at all? It is most certain
that he was “very God of very God,” that “Word” who was in the beginning
with God, and who was himself God, the greatCreator“without whom was
not anything made that was made.” But, without in any degree taking away
his glory and dignity as God, we must, never forgetthat he was just as truly
man, one of the greatfamily of mankind, and “as the children are partakers
of flesh and blood, he also himself likewise took part of the same.” Thoughhe
remained sinless, he “was in all points tempted like as we are.” Being,
therefore, man, and intending to make himself not only the atoning sacrifice
far his people, but also a perfectexample that they might imitate, it became
needful that he should pray. What would a Christian be without prayer, and
how could a Christ who never prayed be an example to a Christian? Yet
notwithstanding the fact that it was necessary, it was marvelously
condescending onour Savior’s part. The Son of God, with strong crying and
tears making known, his requests unto his Father, is one of the greatest
marvels in all the ages. Whata wondrous stoopit was that Jesus, the
unsinning Sonof God, the thrice-holy One, the Anointed, the Christ, for
whom prayer is to be made continually, should himself have prayed to his
Father!
Yet, while there is much condescensionin this fact, there is also much comfort
in it. When I kneel in prayer, it is a greatconsolationto me to know that
where I bow before the Lord, there is the print of my Savior’s knees. When
my cry goes up to heaven, it goes along the road which Chris’s cry once
traveled. He clearedawayall impediments so that now my prayer may follow
in the track of his. Be comforted, Christian, if you have; to pray in dark and
stormy nights, with the thought that your Masterdid the same.
“Coldmountains and the midnight air

Witness’d the fervor of his prayer;
The decenthis temptation knew,
His conflictand his victory too.”
If you have to pray in sore agony of spirit fearing that God has forsakenyou,
remember that Christ has gone further even than that into the depths of
anguish in prayer, for he cried in Gethsemane, MyGod, my God, why hast
thou forsakenme?”
In addition to being condescending and comforting, this fact of our Savior
praying shows the intimable communion there is betweenChrist and all the
members of his mystical body. It is not only we who have to pray, but he who
is our Head bowed in augustmajesty before the throne of grace. Throughout
the narratives of the four evangelists, one is struck with the many times that
mention is made of Christ’s prayers. At his baptism, it was while he was
praying that “the heavenwas opened, and the Holy Ghostdescendedin a
bodily shape, like a dove upon him, and a voice come from heaven, which said,
Thou art my beloved Son; in thee I am well pleased.” Onanother occasion, we
read that, “as he was praying in a certain place, when he ceased, one of his
disciples said unto him, Lord, teachus to pray, as John also taught his
disciples.” On the mount of transfiguration, “as he prayed, the fashionof his
countenance was altered, and his raiment was white and glistering.” Jesus was
emphatically “a man of prayer.” After a long day of teaching the people and
healing the sick, instead of seeking repose, he would spend the whole night in
prayer to God; or, at another time, rising up a great while before day, he
would depart into a solitary place, and there pray for the neededstrength for
the new day’s duties.
Having thus noticedthe fact of Christ’s praying, I want now to callyour
attention to the particular prayer in our text, and I ask you first to observe
that it is addressedto God in a peculiar aspect. You do not see this in our
translation, but in, the Hebrew it is, “ Preserve me, O El.” That is one of the
names of God, and the same name that the Savior used when he cried, “Eloi,
Eloi, lame sabachthani?” “MyGod, my God, why hast thou forsakenme?”
Many Christians seemto have only one name for God, but the Hebrew saints

had many titles for the one living and true God. Worldlings generally talk of
“The Almighty” as though his only characteristic was the omnipotent might
which is displayed in greatstorms on the sea or terrible calamities on the land.
But our Savior, whose knowledgeofGod was perfect, here selects a name of
God peculiarly suitable to the condition in which he was when he offered this
prayer; for, according to most commentators, the word “El” means “The
strong One.” So it is weakness crying to the Strong for strength: “Preserve
me, O thou who art so strong, so mighty, that thou upholdest all things by the
word of thy power!” Others saythat “El” means “The Ever-presentOne.”
This is a delightful name for God, and one that is most appropriate for a
believer to was when he is in peril on land or sea, in the den of lions or in the
burning fiery furnace: “ O thou ever-present One preserve me!” Jehovahis
indeed “a very present help in trouble.” I wish we could acquire a more
intimate knowledge ofthe divine characterso, that, in calling upon him in
prayer, we could seek the aid of that specialattribute which we need to have
exercisedon our behalf. What a blessedtitle is that of Shaddai which Bunyan
uses in his Holy War,-ElShaddai, God-all sufficient or, as some render it,
“The many-breasted God,” the God with a great abundance of heart, full of
mercy and grace, and supplying the needs of all his children out of his own
fullness! Then take the other names or titles of God, Jehovah-Nissi, Jehovah-
Shammah, Jehovah-Shalom, Jehovah-Tsidkenu, and any others that you can
find, and think how much better we could pray if, insteadof always saying,
“O Lord!” or “O God!” we appealedto Him under some title which indicates
the attribute which we desiredto be exerted on our behalf.
Next notice that this is a prayer produced by an evident sense ofweakness.
The suppliant feels that he cannot preserve himself. We believe that the
human nature of Christ was altogetherfree from any tendency to sin, and that
it never did sin in any sense whatsoever;yet, still, the Saviorhere appears not
to rely upon the natural purity of his nature but he turns awayfrom that
which might seemto us for be a goodsubject for reliance in order to show
that he would have nothing to do with self-righteousness, justas he wishes to
have nothing to do with it. The perfect Saviorprays, “Preserve me, O God;”
so, beloved, let us also pray this prayer for ourselves. JesusChrist, the Son of
God, who was without any tendency to sin, put himself under the shadow of

the almighty wings;then shall I wickedlyand presumptuously dare to go into
danger trusting to my own integrity, and relying upon my own strength of
will? God forbid that you or I should ever actthus. Jesus was only weak
because he had assumedour nature, yet in his weaknessthere was no
tendency to sin; but our weaknessis linked with a continual liability to evil;
so, if Jesus prayed, “Preserve me, O God,” with what earnestness shouldeach
one of us cry unto the Lord, “ Hold thou me up, and I shall be safe.”
I remark, next, that this prayer in the lips of Christ, appeals for a promised
blessing. “What!” says someone, “is there anywhere in God’s Word a promise
that Christ shall be preserved?” Oh, yes! Turn to the prophecy of Isaiah, the
forty-ninth chapter, and the seventh and following verses, and there read,
“Thus saith the Lord, the RedeemerofIsrael, and his Holy One, to him whom
man despiseth, to him, whom the nation abhorreth, to a servantof rulers,
Kings shall see and arise, princes also shall worship, because ofthe Lord that
is faithful, and the Holy One of Israel, and he shall choose thee. Thus saith the
lord, in an acceptable time have I heard thee, and in a day of salvationhave I
helped thee: and I will preserve thee, and give thee for a covenantof the
people, to establish the earth, to cause to inherit the desolate heritages.” When
the Saviorprayed this prayer, he could remind his Fatherof the promise
given through Isaiah, and say to him, “Thou hast said, ’I will preserve thee’
do as thou hast said, O my Father!”
Belovedbrethren and sisters in Christ, let us learn, from our Savior’s
example, to plead the promises of God when we go to him in prayer. Praying
without a promise is like going to war without a weapon. Godis, so gracious
that he may yield to our entreaties evenwhen he has not given a definite
promise concerning what we are asking at his hands; but going to him with
one, of his own promises is like going to a bank with a cheque, he must honor
his ownpromise. We speak reverently, yet very confidently upon this point.
To be consistentwith, his own character, he must fulfill his ownword which
he hath spoken;so, when you approach the throne of grace, searchout the
promise, that applies to your case, and plead it with your heavenly Father,
and then expectthat he will do as he has said.

Observe, next, that this prayer of Christ obtained an abundant answer. You
recollectthe many preservations which he experienced, how he was preserved,
while yet a child, from the envy and malice of Herod, and how againand
againhe was delivered from those who soughthis life. He was also preserved
many times from falling into the snares setfor him by scribes and Pharisees
and others who sought to entrap him in his talk. How wiselyhe answeredthe
lawyer who came to him tempting him, and those who sought to catchhim
over the matter of paying tribute to Caesar!He was never taken as a bird
ensnaredby the fowler; he was always preservedin every emergency. He was
like a physician in a hospital full of lepers, yet he was always preservedfrom
the contagion.
Then, to close this part of the subject, notice that this prayer most deeply
concerns the whole company of believers in Christ, for it strikes me that, when
our Saviorprayed to his Father, “ Preserve me,” he was thinking of the whole
of his mystical body, and pleading for all who were vitally united to him. You
remember how, in his greatintercessorysupplication, he pleaded for his
disciples, “Holy Father, keepthrough thine own name those whom thou hast
given me, that they may be one, as we are.” This is the same prayer as
“Preserve me” if we understand the “me” to include all who are one with
Christ. We also are included in that supplication, for he further said, “Neither
pray I for these alone, but for them also which shall believe on me through
their word; that they all may be one; as thou, Father, art in me, and I in thee,
that they also may be one in us: that the world may believe that thou hast sent
me.” Yes, dear friend, though you may seemto yours if to be the meanestof
the Lord’s people, even though you are in your own apprehensionbut as his
feet that glow in the furnace of affliction, even you are among those whom
Christ entreatedhis Father to keep, and you may rest assuredthat he will
certainly do so. Christ will never lose one of the members of his mystical body;
if he could do so, his body would be imperfect and incomplete, but that it
never can be. Paul tells us that Christ’s Church “is his body, the fullness of
him that filleth all in all;” so that, if he were left without his fullness, he would
have suffered an irreparable loss. That can never be the case, so this prayer
will be answeredconcerning the whole body of believers in Jesus, who shall be

presented“faultless before the presence ofhis glory with exceeding joy,”
blessedbe his holy name!
Let us now turn to the plea which Christ urged in support of his prayer:
“Preserve me, O God: for in thee do I put my trust.” Did Christ put his trust
in his Father? We surely need to ask the question, and we know at once what
the answermust be. In the matter of faith, as in everything else, he is a perfect
example to his people, and we cannot imagine a Christian without faith. Faith
is the very life of a true believer in Jesus;indeed, without faith he is not a
believer, so Christ was his model in this respectas well as in every other.
The words “in thee do I put not trust” may be translated “in thee do I shelter”
There is in them an allusion to running under something for shelter; in fact,
the bestfigure I canuse to give you the meaning of this sentence is that, of the
chickenrunning under the wings of the hen for shelter. Justso do we hide
ourselves under the overshadowing wings of the Eternal. As a man, Christ
used this plea with God, that he was sheltering from all evil under the divine
wings of power, and wisdom, and goodness, and truth. This is an accurate
interpretation of the passage,and there are many instances recordedin
Scripture in which Christ really did this. Take, forinstance that remarkable
declarationin Psalm 22:9: “Thou didst make me hope when I was upon my
mother’s breasts,” as though very early in life, probably far earlier than any
of us were brought to know the Lord, Jesus Christ was exercising hope in the
MostHigh. Then again, in the fiftieth chapter of the prophecy of Isaiah, we
have these words, which must refer to the Lord Jesus Christ, “I gave my back
to the smilers, and my cheeksto them, that plucked oh the hair: I hid not my
face from shame and spitting.” “Thatverse is immediately followedby this
one; “Forthe Lord God will help me; therefore shall I not be confounded:
therefore have I set my face like a flint, and I know that I shall not be
ashamed.” These words were peculiarly appropriate from the lips of Christ,
yet eachone, of his followers may also say, “The Lord God will help me.”
Even in his last agonies Christuttered words which plainly prove that he had
put his trust in God, “ Father, into thy hands I commend my spirit.” There is
more faith in that, final commendation of his soulto his Father than some of
you might imagine, for it takes greatfaith to be able to speak thus in the

circumstance in which Christ was then placed. Notonly was he suffering the
terrible pangs that were inseparable from death by crucifixion, but he had to
bear the still greatergrief that was his portion when his Father’s face was
withdrawn from, him because he was in the place of sinners and therefore had
to endure the separationfrom God which was their due. Job said, “Thoughhe
slay me, yet will I trust in him;” and this was what Jesus actuallydid. What
wondrous faith it was that trusted in God even when he said, “Awake, O
sword, againstmy shepherd, and againstthe man that is my fellow, saith the
Lord of hosts!” Yet even then Jesus turned to his Father, and said, “Father
into thy hands I commend my spirit; I commit myself into the hand that
wields the swordof infallible justice, into the hand that has crushed me, and
broken me in pieces.”Talk offaith, did you ever hear of such sublime
confidence as that having been displayed by anyone, else? When, a martyr
had to lay down his life for the truth, his faith is sustained by the comforting
presence ofGod; he believes in the God who is smiling upon him even while he
is in the midst of the fire. But Christ, on the cross trusted in the God who had
forsakenhim. O beloved, imitate this faith so far as it is possible in your case!
What a glorious height of confidence Jesus reached;oh, that we may have
grace to follow where he has so blessedlyled the way!
I want you carefully to notice, the argument, that is containedin Christ’s plea:
“Preserve me, O God: for in thee do I put my trust.” Christ, as God, had felt
the powerof that plea, so he know that his Fatherwould also feelthe powerof
it. You remember that Jesus saidbe the woman of Canaan, “ O woman, great
is thy faith: be it unto thee even as thou wills.” Her faith prevailed with him,
and he felt that his faith would prevail with his Father;so that, when he said,
“ In thee do I put my trust,” he knew that he would obtain the preservation
for which he pleaded. Jesus neverforgot that the rule of the kingdom is
“According to your faith be it done unto you.” He knew that we must “ask in
faith, nothing wavering. Forhe that wavereth is like a wave:of the sea driven
with the wind and tossed. Let, not that man think that he shall receive
anything of the Lord.” So Jesus came to his Fatherwith this plea, “I do trust
in thee, I have, absolute confidence in thee, therefore, I pray thee to preserve
me.” My dear bother or sisterin Christ, canyou say the same? Can you look
up to God, and say, “In thee do I put my trust”? If so, you may use it as Christ

used it in pleading with his Father. Perhaps you have gazedupon a weapon
that has been wieldedby some greatwarrior. If you had that weaponin your
hand, and were going forth to fight, you would feel, “I must not be a coward
while I am grasping a brave man’s sword, but I must play the man with it as
he did.” Well, you have in your graspthe very weaponwhich Christ used
when he gainedthe victory. You can go before God with the very same
argument that Christ used with his Father, and he, will hear your plea even as
he heard Christ’s: “Preserve me, O God: for in thee do I put my trust.”
—————
II. I had intended, in the secondplace, to speak of my text as The Prayer Of
Christ’s Followers;but, instead of preaching upon it as I would have done had
time permitted, I will merely give, you a few notes upon it, and then you can
preach the secondsermon yourselves by practicing it as you go your several
ways to your homes.
First, what does this prayer mean to a believer? It means that you put yourself
and all belonging to you under divine protection. Before you close your eyes,
pray this prayer: “’Preserve me, O God!’ Preserve my body, my family, my
house, from fire, from famine, from hurt or harm of every kind.” Specially
present the prayer in a spiritual sense. Preserve me from the world; let me not
be carried awaywith its excitements;suffer me not to be before its
blandishments, nor to fear its frowns. Preserve me, from the devil; let him not
tempt me above what I am able to bear. Preserve me from myself; keepme
from growing envious, selfish, high-minded, proud, slothful. Preserve me from
those evils into which I see others run, and preserve me, from those evils into
which I am myself most apt to run; keepme, from evils, known and from evils
unknown. ’Cleanse thou me from secretfaults. Keep back thy servant also
from presumptuous sins; let them not have dominion over me.’“
This is a prayer which is more comprehensive in the original than it is in our
version. It may be translated, “ Save me,” and this is a prayer that is suitable
for many here. Those of you who have never prayed before can begin with this
prayer, “Save me, O strong One! It will indeed need a strong One to save me,
for I am so far gone that nothing but omnipotence cansave me.” It may also

be rendered, “Keep me,” or “Guard me.” It is the word which we should use
in speaking of the body-guard of a king or of shepherds protecting their
flocks. It is a prayer which you may keepon using from the time you begin to
know the Lord until you getto heaven and then you will only need to alter
Jude’s Doxologyvery slightly, and to say, “Unto him who has kept us from
falling, and presentedus faultless before the presence ofhis glory with
exceeding joy, to the only wise God our Savior, be glory and majesty,
dominion and power, both now and ever. Amen.”
Next, when is this prayer suitable? Well, it is suitable at this moment; you do
not know what dangers you will meet with before you go to your bed tonight.
Take, specialcare whenyou come to what you consider the safe parts of the
road, for you will probably be most in dangerwhen you think you are in no
danger at all. It is often a greaterperil not to be tempted than to be tempted.
This prayer is suitable to some of you who are going into new situation, where
you will have new responsibilities, new duties, and probably new trials and
difficulties. In the old days of superstition, people were foolish enough to wear
charms of various kinds to guard them from, evil; but such a prayer as this is
better than all their charms. If your pathway should lie, through the
enchanted fields or even through the valley of death-shade, you need not be
afraid, but may march boldly on with this prayer on your lips, “ Preserve me,
O God: for in thee do I put my trust.”
Then, in what spirit ought this prayer to be offered? It should be offered in a
spirit of deep humility. Do not pray, “Preserve me, O God,” as though you felt
that you were a very precious person;it is true that God regards you as one of
his jewels if you are a believer in Jesus, but you are not to regard yourself as a
jewel. Think of yourselfas a brand plucked from the burning, and then you
will pray with due humility. Pray as a poor feeble creature who must be
destroyedunless God shall preserve you. Pray as if you were a sheepthat had
been shorn, and that neededto have the wind tempered to it. Pray as a
drowning man might pray, “Preserve me, O God.” Pray as sinking Peter
prayed, “Lord, save me,” for so you shall be preservedeven as he was.
With what motive ought you to pray this prayer? Pray it speciallyout of
hatred to sin. Whenever you think of sin, the bestthing you can do is to pray,

“Preserve me, O God.” Wheneveryou hear or read of others doing wrong, do
not begin to plume yourself upon your own excellence, but cry at once,
“Preserve me, O God, or it may be that I shall sin even as those others have
done” If this night you are a Christian, the praise for this is not to be given to
yourself, but to the Lord who has made you to differ from others. You are
only what his grace has made you, so straw how highly you value that grace
by asking for more and more of it.
This must suffice concerning the prayer off the text, for I must, in closing,
remind you of the plea, and ask if eachone here is able to use it: “Preserve
me, O God: for in thee do I put my trust.” Can you, my friend, urge this plea
with God to-night? Perhaps you say that you could do so years ago, then why
not put your trust in the Lord now? It is present faith that you need in your
present perils, and you, cannot pray acceptablywithout faith “for he that
cometh to God must believe that he is, and that he is a rewarderoff them that
diligently seek him.” You know what it is to trust a friend, and perhaps to be
deceived, but do you know what it is to trust in God, and not be, deceived?
Are you trusting for salvationonly to Christ? Do you sing,-
“Thou, O Christ, art all I want,
More than all in thee I find,”?
Is this your plea continually; are you always trusting in God, in the dark as
well as in the light? Many a man thinks he is strong until he begins to put
forth his strength, and then he finds that it is utter weakness. There are many
who fancy they are full of faith until they try to exercise it, and then they
realize how little they have. They are fine soldiers when there is no fighting,
and splendid sailors as long as they are on dry land; but such faith as that is of
little service when some greatemergencyarises. The faith we used is that firm
confidence which sings,-
“His love in time past forbids me to think
He’ll leave me at last in trouble to sink;
EachsweetEbenezerI have in review

Confirms his goodpleasure to help me quite through.”
If that is the kind of faith you have, you need not fear to pray, “Preserve me,
O God,” for he will be as a wall of fire round about you to guard you from all
evil; and though you are now in the midst of those who would drag you down
to their level if they could, or turn you aside from, the paths of righteousness,
the Lord, in whom you have put your trust, will never leave you, nor forsake
you, but will bring you in his owngoodtime to that blessedplace of which he
has told you in his Word, and there,-
“Farfrom a world of grief and sin,
With God eternally shut in,”-
you shall be preserved from all evil for ever, and faith shall be blessedly
exchangedfor sight. God grant that every one of us may be able to pray the
prayer of our text, and to use the plea, “Preserveme, O God: for in thee have
I put my trust,” for Jesus;sake!Amen.
BIBLEHUB RESOURCES
"once Thine, Ever Thine:" The Song Of A Saint, The Vision Of A Seer
Psalm16:1-11
C. Clemance
This psalm yields many texts for instructive discourse;but it is not on any of
them that we propose now to dwell, but on the psalm as a whole. It is one of
the most evangelicalin all the five books of the Psalms. It opens with a prayer
and a plea; but its main current is that of joy and praise. It is moreover
repeatedly quoted in the New Testament, where, by the Apostles Peterand

Paul, some of its words are declaredto be those of David the prophet, and to
have receivedfulfilment in Christ, and in him alone. We cannot, however,
apply all the psalm to the Messiah. Some of it is evidently the expressionof a
private personalexperience, and the utterance of a joyously devout saint,
whose joy and devotion have both been inspired by a revelation of God to
him; while other parts of it are the still more elevatedutterances of one who
was borne along by the Holy Ghost, to tell of visions which he saw of One in
whom his royal line should witness the culmination of its glory! The touching
expressions in 2 Samuel 23:3-5 will accountfor both the words of the saint
and the words of the seerwhich are here found. As the saint, David was
inspired by revelation; as the seer, he was inspired for it. And by making these
two main divisions we shall, perhaps, best homiletically expound the psalm.
I. WE HAVE HERE THE SONG OF A SAINT INSPIRED BY
REVELATION. In this light the contents of the psalm are very varied. We
number them, not as re]lowing in exactlogicalor culminative order, but that
we may call the student's and preacher's attention thereto, one by one;
observing that we follow the RevisedVersion, which is most excellent. Here is:
1. A prayer and a plea. (Ver. 1.) Apparently he is in peril; what, we do not
know;but, as is his wont, he makes his hiding-place in God; and very
touching is the plea he puts in: "for in thee do I put my trust." Our God loves
to be trusted. The confidence which his people repose in him is in his sight of
greatprice; and he will hot - cannotdisappoint them.
2. The psalmist has taken Jehovahto be his own God. Jehovah - the eternal
God - the God of Israel, was his own sovereignLord. And as he confided to
him all his cares, so he yielded to him his entire homage.
3. He finds in Godhis supreme joy. "I have no goodbeyond thee" (cf. Psalm
63:25). All the largestdesires of the soul have their perfect satisfactionin God.
4. In his fellow-saints, he finds a holy brotherhood. In them is his delight
(Psalm 42:4; Malachi3:16). The closestand dearestbond of permanent
friendship is found in the fellowship of holy life and love in God.

5. He shuns the ungodly. In blended pity and angerhe looks on those of his
nation who have lapsed into idolatry, and exchangedthe worship of Jehovah
for the service of idols (cf. Jeremiah2:13; Romans 1:25, RevisedVersion).
6. The portion which he has in God is securedto him. (Ver. 5.) It cannot slip
from his grasp, nor be snatchedout of his hand, nor canhe in any way be
despoiledthereof. God will uphold him in possession, andwill give him timely
counseland assistance(ver. 7).
7. God is ever before him, as a constantlypresent Friend. He is no abstraction.
But one ever at his right hand, to guard, guide, advise, gladden, and
strengthen. Yea, to give him a steadfast, unconquerable firmness in the midst
of numerous foes.
8. Consequently, he has a heritage of wealth with which he is wellpleased.
(Ver. 6.) The inheritance assignedto him as it were by lot, and marked out as
it were by line, was one which gave him a plenitude of delight.
9. Forhe knows that the near and dear relationship betweenhimself and God
is one which not even death itself can disturb. David caughta glimpse of the
sublime truth of how much God had meant when he told Moses,"Iam the
God of Abraham, Isaac, and Jacob" (cf. Matthew 22:31, 32). We have almost
the truth which is expressedin 1 Thessalonians 5:10. "Myflesh," he says,
"shallrest in hope." Yea, more; David even peers beyond the unseen state
(Sheol); he beholds it conquered, and the one whose Godis the Lord delivered
for everfrom the hold of death. And even this is not all; but he sees far, far
beyond, awaiting the believer, fulness of joy and eternal delights in the
immediate presence ofthe great eternalGod. So that the burden of the song
may be summed up in our final thought on this aspectofthe psalm, that: 10.
Once God's, he was his for ever! "Thou wilt not leave my soul to Sheol" (cf.
Psalm48:14; Psalm73:26). Is it any wonder that, with such a heritage in
Divine love, the psalmist should find his heart glow with joy, and that his
tongue should break out into shouts of praise? Surely if such a God is ours,
and ours for ever, we are well provided for, and shall be well guarded,
throughout eternity.

II. WE HAVE HERE ALSO THE VISION OF A SEER WHO WAS
INSPIRED FOR A REVELATION. We have in that memorable sermonon
the Dayof Pentecost, whenPeteropened up the kingdom to Israel, a
remarkable reference to this very psalm (cf. Acts 2:25-31). In which the
apostle declares that what David said respecting the Holy One, he spoke as a
prophet, seeing far aheadthe fulfilment of the covenantGod had made with
him. And in Acts 13:34-37 the Apostle Paul makes an equally distinct
reference to this psalm, while he even more emphatically declares this
prophetic utterance to be a Divine declaration. And we geta plain and distinct
accountof such far distant scriptural forecastsin 2 Peter1:21. Thus we can
clearly trace a secondsignificance in the latter half of Psalm 16., as it recounts
"the sure mercies of David." For, indeed, if it had not been for the Divine
promise and oath made to him - a promise and an oath the fulfilment of which
could never be disturbed by the vicissitudes of time, there might not and
probably would not have been the like joyful repose of the saint in God, in the
prospectof death and of eternity. So that, although the vision of the prophet
comes secondin our consideration, it was really the first in importance, and
the foundation of all the rest. And all this may be brought home in fruitful
teaching, in four or five progressive steps.
1. David had had a direct revelation that his throne should be establishedfor
ever. (2 Samuel 23:3-5;2 Samuel 7:12-16;Psalm 72;Psalm 89:20-37.)And to
his dying day, amid all the disturbances of his house, this covenant, "ordered
in all things and sure," was all his salvation, and all his desire.
2. In the foreglancingsofprophetic vision he saw the Holy One in the coming
age as its Ruler and its Head.
3. He beheld also the Holy One going down into the tomb. To Sheol; not hell,
but Hades, the invisible realm of the departed.
4. He beheld the Holy One rising again. As the Lord and Conqueror of death;
as the Head of the redeemed, he beheld him leaving the grave, and going
forward and upward as their Forerunner. The resurrectionof the Lord Jesus
carries along with it that of all his followers.

5. It was on this sublime Messianichope that the psalmist built his own. And,
indeed, it was on this that such as Abraham fixed their gaze, with leaping
gladness and thankful joy "Thatwhich is true of the members is true, in its
highest sense, ofthe Head, and is only true of the members because they are
joined to the Head" (Perowne);1 Thessalonians 5:10.
III. IN COMBINING THE SONG OF THE SAINT AND THE VISION OF
THE SEER, WE HAVE MOST ELEVATED AND ELEVATING
TEACHING FOR OURSELVES.
1. Here is the great secretoflife made known to and by the holy prophets. As
one expositorremarks, the antithesis in the psalm is not betweenlife here and
life there, but betweena life in God and a life apart from him.
2. That God should have disclosedthis greatsecretby his Spirit can bring no
difficulty whatever to those who understand communion with God.
3. The grand redemption of God's grace is realized in a fellowship of holy
souls in blest and everlasting relation to God as their Portion, their endless
Heritage of infinite purity and delight.
4. This fellowshipof life centres round him whom no death can retain in its
hold, even round him who is the Resurrectionand the Life. Believers are one
in God because one in Christ.
5. His triumph over the tomb is the pledge of theirs. He has gone aheadas
their Forerunner, and has in their name takenhis place in the Father's house,
preparing theirs likewise.
6. Hence the entire blessing of God's greatsalvationis summed up in the
words, "Thou wilt show me the path of life." In which phrase, as Austin finely
says, "we have a guide, Thou; a traveller, me; a way, the path; the end, life.
Happy are they who choose this Guide, who follow this way, who inherit such
a life! How the troubles and perils of this life seemto dwindle awaywhen we
can realize that such a God and such a home are ours! and not ours only, but
also of all those who have said to Jehovah, Thou art my Lord"! - C.

Biblical Illustrator
Let everything that hath breath praise the Lord.
Psalm150:6
The breath of praise
Bp. Ryle.
: —
I. PRAISE IN EVERY AGE IS ONE OF THE MOST IMPORTANTPARTS
OF WORSHIP. The holiest saint, what is he in the sight of God by nature? A
poor sinner, born, no doubt, again of the Spirit, made a new creature by the
Holy Ghost. But what does he owe it to? He owes it all to the free grace of
God. "Bythe grace ofGod," said the greatapostle of the Gentiles, "I am what
I am." And ought not this creature, delivered from such a miserable state of
death and condemnation, redeemedand renewedto cultivate continually the
thankful spirit? Let him pray by all means; but let him also praise.

II. THERE IS NO PART OF CHRISTIAN WORSHIP THAT SO TENDS TO
UNITE CHRISTIANS, IF THEY REALLY TAKE IT UP IN SPIRIT AND
UNITY, AS PRAISE. Men who cannotagree on the platform agree whenthey
come to sing praise.
III. THERE IS NO PART OF WORSHIP WHICH SO TRAINS AND FITS
US FOR HEAVEN AS DOES THE SERVICE OF PRAISE. In that world
there will be no more need of prayer, for all will be supplied; no more need for
sacraments, forwe shall sit face to face with Him who shed His own blood for
us, gave His ownbody for us; no more need to searchdiligently for the things
written for our learning. They will be swallowedup in sight, and will be
absorbedin certainty. Praise will be the one grand employment of the
inhabitants of heaven.
(Bp. Ryle.)
COMMENTARIES
Ellicott's Commentary for English Readers
(1) For in thee.—Better, for I have found refuge in thee (as in Psalm 7:1;
Psalm11:1). The verb is in the preterite.
BensonCommentary
Psalm16:1. Preserve me, O God— Hebrew — ‫,ינרמׁש‬ shamereeni, keep,
support, guard, or defend me — These words are evidently spokenby one in
trouble and distress, orin danger, either from his enemies or in some other
way. As David was frequently in such circumstances, theywere probably
primarily spokenby him in his own person, as a member of Christ, and they
are words which often suit the case ofany believer, who has frequently need to
pray for support under troubles and distresses, to be protected againsthis
spiritual enemies, and preservedand kept from the sins to which he is

exposed. Forin thee do I put my trust — And therefore thou art in honour
and by promise obliged not to deceive my confidence. The Hebrew, ‫סח‬ ‫,ְךבׁשיׁש‬
chasiti back, properly means, I have fled to thee for protection, the verb ‫,הבְך‬
chasah, meaning, “recipere se ad aliquem, sub cujus protectione tutus sit, ut
pulli sub alis gallinarum,” to betake one’s self to any one, under whose
protection one may be safe, as chickens under the wings of the hens. Thus they
who make God their refuge and strength, and by faith commit themselves to
his care, shallbe safe under the shadow of the Almighty, and shall find him a
present help in the time of trouble. Dr. Horne, who considers the whole Psalm
as “one continued speech, without change of person,” supposes the contents of
this verse, as well as of the restof the Psalm, to be spokenby Christ, who, he
thinks, is here representedas making his supplication to the Father for the
deliverance promised to, and expectedby, him. Certainly the words are
applicable to Christ, for he prayed, Father, save me from this hour, and
trusted in God that he would deliver him.
Matthew Henry's Concise Commentary
16:1-11 This psalm begins with expressions ofdevotion, which may be applied
to Christ; but ends with such confidence of a resurrection, as must be applied
to Christ, and to him only. - David flees to God's protection, with cheerful,
believing confidence. Those who have avowedthat the Lord is their Lord,
should often put themselves in mind of what they have done, take the comfort
of it, and live up to it. He devotes himself to the honour of God, in the service
of the saints. Saints on earth we must be, or we shall never be saints in heaven.
Those renewedby the grace of God, and devoted to the glory of God, are
saints on earth. The saints in the earth are excellentones, yet some of them so
poor, that they needed to have David's goodness extendedto them. David
declares his resolutionto have no fellowshipwith the works of darkness;he
repeats the solemn choice he had made of God for his portion and happiness,
takes to himself the comfort of the choice, and gives God the glory of it. This is
the language ofa devout and pious soul. Mosttake the world for their chief
good, and place their happiness in the enjoyments of it; but how poor soever
my condition is in this world, let me have the love and favour of God, and be
acceptedofhim; let me have a title by promise to life and happiness in the
future state; and I have enough. Heaven is an inheritance; we must take that

for our home, our rest, our everlasting good, and look upon this world to be
no more ours, than the country through which is our road to our Father's
house. Those that have God for their portion, have a goodly heritage. Return
unto thy rest, O my soul, and look no further. Gracious persons, thoughthey
still covetmore of God, never covetmore than God; but, being satisfiedof his
loving-kindness, are abundantly satisfiedwith it: they envy not any their
carnalmirth and delights. But so ignorant and foolish are we, that if left to
ourselves, we shallforsake our own mercies for lying vanities. God having
given David counselby his word and Spirit, his own thoughts taught him in
the night season, and engagedhim by faith to live to God. Verses 8-11, are
quoted by St. Peterin his first sermon, after the pouring out of the Spirit on
the day of Pentecost, Ac 2:25-31;he declaredthat David in them speaks
concerning Christ, and particularly of his resurrection. And Christ being the
Head of the body, the church, these verses may be applied to all Christians,
guided and animated by the Spirit of Christ; and we may hence learn, that it
is our wisdom and duty to setthe Lord always before us. And if our eyes are
ever toward God, our hearts and tongues may ever rejoice in him. Death
destroys the hope of man, but not the hope of a realChristian. Christ's
resurrectionis an earnestof the believer's resurrection. In this world sorrow
is our lot, but in heaventhere is joy, a fulness of joy; our pleasures here are
for a moment, but those at God's right hand are pleasures for evermore.
Through this thy belovedSon, and our dear Saviour, thou wilt show us, O
Lord, the path of life; thou wilt justify our souls now, and raise our bodies by
thy powerat the last day; when earthly sorrow shall end in heavenly joy, pain
in everlasting happiness.
Barnes'Notes on the Bible
Preserve me, O God- Keep me; guard me; save me. This language implies
that there was imminent danger of some kind - perhaps, as the subsequent
part of the psalm would seemto indicate, danger of death. See Psalm16:8-10.
The idea here is, that God was able to preserve him from the impending
danger, and that he might hope he would do it.

For in thee do I put my trust - That is, my hope is in thee. He had no other
reliance than God; but he had confidence in him - he felt assuredthat there
was safetythere.
Jamieson-Fausset-BrownBible Commentary
PSALM 16
Ps 16:1-11. 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 connectionwith the author's
name, being that usually occupiedby 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
proposedby some—neitherof which, howeverapplicable here, appears
adapted to the other Psalms where the term occurs. According to Peter(Ac
2:25) and Paul (Ac 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 earlierChristian interpreters. Some
moderns have held that the Psalmrelates exclusivelyto David; but this view is
expresslycontradicted by the apostles;others hold that the language ofthe
Psalmis applicable to David as a type of Christ, capable of the higher sense
assignedit in the New Testament. But then the language ofPs 16:10 cannotbe
used of David in any sense, for"he saw corruption." Others againpropose to
refer the first part to David, and the last to Christ; but it is evident that no
change in the subjectof the Psalmis 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 expressedby
Him, their head and representative. Suchuse of His language, as recordedin
His lastprayer (Joh 17:1-26), and even that which He used in Gethsemane,
under similar modifications, is equally proper. The propriety of this reference
of the Psalmto Christ will appearin the scope and interpretation. In view of

the sufferings before Him, the Saviour, with that instinctive dread of death
manifested in Gethsemane, calls onGod to "preserve" Him; He avows His
delight in holiness and abhorrence of the wickedand their wickedness;and
for "the joy that was setbefore Him, despising the shame" [Heb 12:2],
encouragesHimself; contemplating the glories of the heritage appointed Him.
Thus even death and the grave lose their terrors in the assurance ofthe
victory to be attained and "the glory that should follow" [1Pe 1:11].
1. Preserve me, &c.—keeporwatch over my interests.
in thee … I … trust—as one seeking shelterfrom pressing danger.
The Treasuryof David
1 Preserve me, O God: for in thee do I put my trust.
"Preserve me," keep, orsave me, or as Horsley thinks, "guard me," even as
bodyguards surround their monarch, or as shepherds protecttheir flocks.
Tempted in all points like as we are, the manhood of Jesus neededto be
preservedfrom the power of evil; and though in itself pure, the Lord Jesus did
not confide in that purity of nature, but as an example to his followers, looked
to the Lord, his God, for preservation. One of the greatnames of God is "the
Preserverof men," (Job 7:20), and this gracious office the Fatherexercised
towards our Mediatorand Representative. It had been promised to the Lord
Jesus in express words, that he should be preserved, Isaiah49:7, Isaiah49:8.
"Thus saith the Lord, the RedeemerofIsrael and his Holy One, to him whom
man despiseth, to him whom the nation abhorreth, I will preserve thee, and
give thee for a covenantof the people." This promise was to the letter fulfilled,
both by providential deliverance and sustaining power, in the case ofour
Lord. Being preserved himself, he is able to restore the preservedof Israel, for
we are "preservedin Christ Jesus and called." As one with him, the electwere
preservedin his preservation, and we may view this mediatorial supplication
as the petition of the GreatHigh Priestfor all those who are in him. The
intercessionrecordedin John 17 is but an amplification of this cry, "Holy
Father, keepthrough thine own name those whom thou hast given me, that
they may be one, as we are." When he says "preserve me," he means his
members, his mystical body, himself, and all in him. But while we rejoice in

the factthat the Lord Jesus usedthis prayer for his members, we must not
forgetthat he employed it most surely for himself; he had so emptied himself,
and so truly takenupon him the form of a servant, that as man he needed
divine keeping even as we do, and often cried unto the strong for strength.
Frequently on the mountaintop he breathed forth this desire, and on one
occasionin almost the same words, he publicly prayed, "Father, save me from
this hour." (John 12:27.)If Jesus lookedout of himself for protection, how
much more must we, his erring followers, do so!
"O God." The word for God here used is El ‫,לא‬ by which name the Lord
Jesus, whenunder a sense ofgreatweakness,as for instance when upon the
cross, was wontto address the Mighty God, the Omnipotent Helper of his
people. 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. It is well to
study the name and characterofGod, so that in our straits we may know how
and by what title to address our Fatherwho is in heaven.
"Forin thee do I put my trust," or, I have takenshelter in thee. As chickens
run beneath the hen, so do I betake myself to thee. Thou art my great
overshadowing Protector, and I have takenrefuge beneath thy strength. This
is a potent argument in pleading, and our Lord knew not only how to use it
with God, but how to yield to its powerwhen wielded by others upon himself.
"According to thy faith be it done unto thee," is a great rule of heavenin
dispensing favour, and when we can sincerelydeclare that we exercise faith in
the Mighty God with regard to the mercy which we seek, we may rest assured
that our plea will prevail. Faith, like the swordof Saul, never returns empty;
it overcomes heavenwhen held in the hand of prayer. As the Saviour prayed,
so let us pray, and as he became more than a conqueror, so shall we also
through him; let us when buffeted by storms right bravely cry to the Lord as
he did, "in thee do I put my trust." Divers render this word Michtam, a
golden Psalm, because ofthe preciousness andexcellencyof the matter of it;
for it treats of Christ’s death and resurrection. But because this title is
prefixed to Psalm 56:1 57:1 58:1 59:1 60:1, wherein there is no such peculiar
excellency, it may seemrather to be a title belonging to the music or the song,
which, with the rest, is now lost and unknown. It is a greatquestion among

expositors, in whose name and person he speakeththis Psalm, whether his
own or Christ’s. It seems hard to exclude David’s person, to whom almost the
whole Psalm properly and literally belongs, and to whom some parts of it do
more conveniently belong than to Christ. And some parts of it do peculiarly
belong to Christ, of whom it is expounded by the two great apostles,Peterand
Paul, Acts 2:25 13:35. And yet it seems probable by the contexture of the
Psalm, and the coherence ofthe severalverses together, thatthe whole Psalm
speaks ofone and the same person. But because Davidwas a mixed person,
being both a member and an eminent type of Christ, he may without any
inconvenience be thought to speak of himself sometimes in the one and
sometimes in the other capacity, to pass from the one to the other. And
therefore having spokenof himself as a believer or member of Christ in the
former part of the Psalm, he proceeds to considerhimself as a type of Christ;
and having Christ in his eye, and being inspired by the Holy Ghostwith the
knowledge and contemplationof Christ’s passionand resurrection, towards
the close ofthe Psalm he speaks suchthings, as though they might be
accommodatedto himself in a very imperfect, obscure, and improper sense,
yet could not truly, literally, and properly, fully and completely, belong to any
but to Christ, to whom therefore they are justly appropriated in the New
Testament.
David, disttusting his own merit, and hating idolatry, fleeth to Godfor
preservation, Psalm16:1-4. He showeththe hope in life and death, Psalm
16:5-9, of the resurrectionand everlasting life Psalm 16:10,11.
Preserve me from all mine enemies.
In thee do I put my trust; therefore thou art in honour and by promise obliged
not to deceive my trust.
Gill's Exposition of the Entire Bible

Preserve me, O God,.... Prayeris proper to Christ as man; he offeredup many
prayers and supplications to Cost, even his Father, and his God, and as the
strong and mighty God, as the word (i) here used is commonly rendered by
interpreters; with whom, all things are possible, and who is able to save;see
Hebrews 5:7; and this petition for preservationwas suitable to him and his
case, andwas heard and answeredby God; he was very remarkably preserved
in his infancy from the rage and fury of Herod; and very wonderfully was his
body preserved and supported in the wilderness under a fast of forty days and
forty nights together, and from being torn to pieces by the wild beasts among
which he was, and from the temptations of Satan, with which he was there
assaulted;and throughout the whole of his ministry he was preserved from
being hindered in the execution of his office, either by the flatteries, or
menaces, orfalse charges ofhis enemies;and though his life was often
attempted they could not take it awaybefore his time: and whereas Christ is
in this psalm representedas in the view of death and the grave, this petition
may be of the same kind with those in John 12:27;and put up with the same
submission to the will of God; and at leastmay intend divine help and support
in his sufferings and death, preservationfrom corruption in the grave, and the
resurrectionof him from the dead; and it may also include his concernfor the
preservationof his church, his other self, and the members of it, his apostles,
disciples, and all that did or should believe in his name, for whom he prayed
after this manner a little before his death; see Luke 22:31;
for in thee do I put my trust: or "have hoped" (k); the graces offaith and
hope were implanted in the heart of Christ, as man, who had the gifts and
graces ofthe Spirit without measure bestowedonhim, and these very early
appearedin him, and showedthemselves in a very lively exercise, Psalm22:7;
and were in a very eminent manner exercisedby him a little before his death,
in the view of it, and when he was under his sufferings, and hung upon the
cross, Isaiah1:6, Matthew 27:46;and this his trust and confidence in God
alone, and not in any other, is used as a reasonorargument for his
preservationand safety.
(i) "Deus fortis seu potens", Muis; "Deus omnipotens", Cocceius,Michaelis.
(k) "speravi in te", V. L. Pagninus, Montanus.

Geneva Study Bible
<> Preserve me, O God: for in thee do I put my {a} trust.
(a) He shows that we cannotcall on God unless we trust in him.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
1. Preserve me] Notthat he is at the moment in specialdanger;but only in
God’s keeping (Psalm 12:7; Psalm 17:8) cansoul and body be safe.
God] El, as in Psalm5:4; Psalm17:6.
for in thee &c.]For in thee have I takenrefuge. God is responsible for
protecting His liegeman. See note on Psalm 7:1, and cp. Psalm17:7.
1, 2. The Psalmist’s prayer and professionof faith.
Pulpit Commentary
Verse 1. - Preserve me, O God; i.e. keepme, guard me - protect me both in
body and soul. It does not appear that the writer is threatened by any special
danger. He simply calls upon Godto continue his protecting care. Forin thee
do I put my trust. In thee, and in thee only. Therefore to thee only do I look
for protectionand preservation.
Keil and DelitzschBiblical Commentary on the Old Testament
This tristich sounds like a liturgical addition belonging to the time of the
Exile, unless one is disposedto assignthe whole Psalmto this period on
accountof it. For elsewherein a similar connection, as e.g., in Psalm 126:1-6,
‫יסּוי‬ ‫יּוס‬ means to turn the captivity, or to bring back the captives. ‫יּוס‬ has
here, - as in Psalm126:4; Psalm2:3 (followedby ‫,)יא‬ cf. Ezekiel47:7, the Kal
being preferred to the Hiph. ‫היׁשס‬ (Jeremiah32:44; Jeremiah33:11) in favour

of the alliteration with ‫יסּוי‬ (from ‫יסה‬ to make any one a prisoner of war), - a
transitive signification, which Hengstenberg (who interprets it: to turn back,
to turn to the captivity, of God's merciful visitation), vainly hesitates to admit.
But Isaiah66:6, for instance, shows that the exiles also never lookedfor
redemption anywhere but from Zion. Not as though they had thought, that
Jahve still dwelt among the ruins of His habitation, which indeed on the
contrary was become a ruin because He had forsakenit (as we read in
Ezekiel);but the moment of His return to His people is also the moment when
He entered again upon the occupationof His sanctuary, and His sanctuary,
againappropriated by Jahve evenbefore it was actually reared, is the spot
whence issues the kindling of the divine judgment on the enemies of Israel, as
well as the spot whence issues the brightness of the reverse side of this
judgment, viz., the final deliverance, hence even during the Exile, Jerusalemis
the point (the kibla) whither the eye of the praying captive was directed,
Daniel 6:11. There would therefore be nothing strange if a psalm-writer
belonging to the Exile should express his longing for deliverance in these
words: who gives equals oh that one would give equals oh that the salvationof
Israelwere come out of Zion! But since ‫יסוי‬ ‫יוס‬ also signifies metaphorically
to turn misfortune, as in Job 42:10;Ezekiel16:53 (perhaps also in Psalm85:2,
cf. Psalm14:5), inasmuch as the idea of ‫יסּוי‬ has been generalisedexactlylike
the German "Elend," exile (Old High German elilenti equals sojourn in
another country, banishment, homelessness), therefore the inscribed ‫דודל‬
cannot be calledin question from this quarter. Even Hitzig renders: "if Jahve
would but turn the misfortune of His people," regarding this Psalm as
composedby Jeremiahduring the time the Scythians were in the land. If this
rendering is possible, and that it is is undeniable, then we retain the
inscription ‫.דודל‬ And we do so the more readily, as Jeremiah's supposed
authorship rests upon a non-recognitionof his reproductive character, and
the history of the prophet's times make no allusion to any incursion by the
Scythians.
The condition of the true people of God in the time of Absolom was really a
‫יסּוי‬ in more than a figurative sense. But we require no such comparisonwith
contemporary history, since in these closing words we have only the gathering
up into a brief form of the view which prevails in other parts of the Psalm,

viz., that the "righteous generation" in the midst of the world, and even of the
so-calledIsrael, finds itself in a state of oppression, imprisonment, and
bondage. If God will turn this condition of His people, who are His people
indeed and of a truth, then shall Jacobrejoice and Israelbe glad. It is the
grateful duty of the redeemedto rejoice. - And how could they do otherwise!
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Preserve me, O God: for in thee do I put my trust - On the mode of
interpretation which I have hinted at above, I considerthis a prayer of the
man Christ Jesus on his entering on his greatatoning work, particularly his
passionin the gardenof Gethsemane. In that passion, Jesus Christmost
evidently speaks as man; and with the strictestpropriety, as it was the
manhood, not the Godhead, that was engagedin the suffering.
empeek ,inermohs ‫-שנרמׁש‬ preserve, sustain, this feeble humanity, now about
to bear the load of that punishment due to the whole of the human race. For in
thee, ‫ׁשיׁשבְך‬ chasithi, have I hoped. No human fortitude, or animal courage,can
avail in my circumstances. Theseare no common sufferings;they are not of a
natural kind; they are not proportioned to the strength of a human body, or
the energyof a human spirit; and my immaculate humanity, which is
subjectedto these sufferings, must be dissolved by them, if not upheld by thee,
the strong God. It is worthy of remark, that our Lord here uses the term, ‫לא‬
El, which signifies the strong God, an expressionremarkably suited to the
frailty of that human nature, which was now entering upon its vicarious
sufferings. It will be seenwith what admirable propriety the Messiahvaries
the appellations of the Divine Being in this address; a circumstance whichno
translation without paraphrase canexpress.

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Bibliography
Clarke, Adam. "Commentary on Psalms 16:1". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/psalms-
16.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Preserve me, O God- Keep me; guard me; save me. This language implies
that there was imminent danger of some kind - perhaps, as the subsequent
part of the psalm would seemto indicate, danger of death. See Psalm16:8-10.
The idea here is, that God was able to preserve him from the impending
danger, and that he might hope he would do it.
For in thee do I put my trust - That is, my hope is in thee. He had no other
reliance than God; but he had confidence in him - he felt assuredthat there
was safetythere.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Psalms 16:1". "Barnes'Notesonthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/psalms-16.html.
1870.

Coffman's Commentaries on the Bible
PSALM 16
THE RESURRECTION OF THE MESSIAH[1]; A MYSTERYPOEM OF
DAVID[2]; THE GOLDEN PSALM[3]; A PROPHECYOF JESUS CHRIST
OUR LORD (MICHTAM OF DAVID)
The fourth title given here is our own which we have preferred without
denying in any sense the application of the others.
The superscription given here in parenthesis is of uncertain meaning, some
suggesting that it means "The Golden Psalm," and others denying that
meaning. This uncertainty probably prompted Leupold's designationof it as,
"The Mystery Psalm of David." Dummelow admitted the "possibility" that
"Michtam" may mean "The Golden Psalm," but added that, "It may have
some musical meaning."[4]
Thanks to the holy apostles Peterand Paul, and their confident quotation of
fully half of this Psalmin the New Testament, the psalm carries no mystery
whateverfor us. It is a confident and dogmatic promise of God's resurrection
of his Holy One from the grave, so quickly after his death that no corruption
whatevershould destroy his body. We shall cite these quotations fully a little
later.
It is important to note that the overall theme of this psalm is "The Righteous
Man," a theme that removes, absolutely, the application of it in any major
sense to David, and restricts its application to the Only One who was ever
truly and completely righteous, namely, Christ. Rawlinsonstressedthis: The
sixteenth psalm is so far connectedwith the fifteenth that it is exclusively
concerned, like the fifteenth, with "The Truly Righteous Man."[5]
Specifically, "The language ofPsalms 16:10 cannot be used of David in any
sense whatever. David's body saw corruption."[6]
There is absolutelyno excuse whateverfor limiting that promise and
understanding it to mean that, "David's body would not be suffered to lie in
the grave forever."[7]Sucha meaning contradicts what the text says.

Psalms 16:1-4
"Preserve me, O God; for in thee do I take refuge.
O my soul, thou hast said unto Jehovah. Thou art my Lord;
I have no goodbeyond thee.
As for the saints that are in the earth,
They are the excellentin whom is all my delight.
Their sorrows shallbe multiplied that give gifts for another god:
Their drink-offerings of blood will I not offer,
Nor take their names upon my lips."
The tone of these verses leaves no doubt whateverthat a supernatural Person
is in view.
"I have no goodbeyond thee." Canthis be anyone other than Jesus Christ?
Could it refer to David? Did he have no "good" beyond the Lord? How about
Bathsheba?
"The saints that are in the earth." These are here contrastedwith Him who is
in heaven, certainly not with David, or any other personon earth.
As McCaw suggested, the continuation here of the earmarks of one who is
truly righteous includes the following:
(1) God is the objectof his trust; he takes refuge in Him (Psalms 16:1).
(2) Yahweh is his sovereignlord, beyond whom there is no goodthing (Psalms
16:2).
(3) He acknowledgesthe value and fellowship of the saints (Psalms 16:3).
(4) He shuns all false worship (Psalms 16:4).[8]SIZE>

"Drink-offerings of blood." The commentators available to us profess to know
of no examples, even among the ancient pagans, ofsuch drink-offerings, and
suggestthat the meaning is that "all of the gifts and sacrificesto pagandeities
are as displeasing to God as if they were indeed drink-offerings of blood." To
us, however, there seems to be a positive indication in such words as these that
there were indeed paganworshippers who offered such drink-offerings to
their gods and goddesses.
Some of the natives of Columbia, South America eatwhat they call "blood
pudding" which is not very far removed from "drinking blood." This so-
called"blood pudding" was offeredto us who attended the Pan American
Lectures in Medellin, Columbia, just a few years ago.
Rawlinsonbelieved that there were sufficient grounds for the conjecture that,
"Suchofferings may have been employed in the worship of Moloch."[9]
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Psalms 16:1". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/psalms-16.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Preserve me, O God,.... Prayeris proper to Christ as man; he offeredup many
prayers and supplications to Cost, even his Father, and his God, and as the
strong and mighty God, as the wordF9 here used is commonly rendered by
interpreters; with whom, all things are possible, and who is able to save;see
Hebrews 5:7; and this petition for preservationwas suitable to him and his

case, andwas heard and answeredby God; he was very remarkably preserved
in his infancy from the rage and fury of Herod; and very wonderfully was his
body preserved and supported in the wilderness under a fast of forty days and
forty nights together, and from being torn to pieces by the wild beasts among
which he was, and from the temptations of Satan, with which he was there
assaulted;and throughout the whole of his ministry he was preserved from
being hindered in the execution of his office, either by the flatteries, or
menaces, orfalse charges ofhis enemies;and though his life was often
attempted they could not take it awaybefore his time: and whereas Christ is
in this psalm representedas in the view of death and the grave, this petition
may be of the same kind with those in John 12:27;and put up with the same
submission to the will of God; and at leastmay intend divine help and support
in his sufferings and death, preservationfrom corruption in the grave, and the
resurrectionof him from the dead; and it may also include his concernfor the
preservationof his church, his other self, and the members of it, his apostles,
disciples, and all that did or should believe in his name, for whom he prayed
after this manner a little before his death; see Luke 22:31;
for in thee do I put my trust: or "have hoped"F11;the graces offaith and
hope were implanted in the heart of Christ, as man, who had the gifts and
graces ofthe Spirit without measure bestowedonhim, and these very early
appearedin him, and showedthemselves in a very lively exercise, Psalm22:7;
and were in a very eminent manner exercisedby him a little before his death,
in the view of it, and when he was under his sufferings, and hung upon the
cross, Isaiah1:6, Matthew 27:46;and this his trust and confidence in God
alone, and not in any other, is used as a reasonorargument for his
preservationand safety.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.

A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Psalms 16:1". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/psalms-
16.html. 1999.
Geneva Study Bible
"Michtam of David." Preserve me, O God: for in thee do I put my a trust.
(a) He shows that we cannotcall on God unless we trust in him.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Psalms 16:1". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/psalms-16.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
Psalm16:1-11. Michtam, or, by the change of one letter, Michtab - a
“writing,” such as a poem or song (compare Isaiah 38:9). Such a change of the
letter m for b was not unusual. The position of this word in connectionwith
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
proposedby some - neither of which, howeverapplicable here, appears
adapted to the other Psalms where the term occurs. According to Peter(Acts
2:25) and Paul (Acts 13:35), this Psalmrelates 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 earlierChristian interpreters. Some
moderns have held that the Psalmrelates exclusivelyto David; but this view is
expresslycontradicted by the apostles;others hold that the language ofthe
Psalmis applicable to David as a type of Christ, capable of the higher sense
assignedit in the New Testament. But then the language ofPsalm16:10
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 subjectof the Psalm is indicated. Indeed, the personwho
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 expressedby
Him, their head and representative. Suchuse of His language, as recordedin
His lastprayer (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 Psalmto Christ will appearin the scope and interpretation. In view of
the sufferings before Him, the Savior, with that instinctive dread of death
manifested in Gethsemane, calls onGod to “preserve” Him; He avows His
delight in holiness and abhorrence of the wickedand their wickedness;and
for “the joy that was setbefore Him, despising the shame” [Hebrews 12:2 ],
encouragesHimself; contemplating the glories of the heritage appointed Him.
Thus even death and the grave lose their terrors in the assurance ofthe
victory to be attained and “the glory that should follow” [1 Peter1:11 ].
Preserve me, etc. — keepor watchover my interests.
in thee … I … trust — as one seeking shelterfrom pressing danger.

Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Psalms 16:1". "CommentaryCritical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/psalms-16.html. 1871-8.
Calvin's Commentary on the Bible
This is a prayer in which David commits himself to the protection of God. He
does not, however, here implore the aid of God, in some particular emergency,
as he often does in other psalms, but he beseecheshim to show himself his
protectorduring the whole course of his life, and indeed our safety both in life
and in death depends entirely upon our being under the protection of God.
What follows concerning trust, signifies much the same thing as if the Holy
Spirit assuredus by the mouth of David, that God is ready to succorall of us,
provided we rely upon him with a sure and steadfastfaith; and that he takes
under his protection none but those who commit themselves to him with their
whole heart. At the same time, we must be reminded that David, supported by
this trust, continued firm and unmoved amidst all the storms of adversity with
which he was buffeted.
Copyright Statement

Bibliography
Calvin, John. "Commentary on Psalms 16:1". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/psalms-16.html.
1840-57.
Scofield's ReferenceNotes
Michtam
Michtam, "a prayer," or "meditation." See Psalms 56;Psalms 57; Psalms 59;
Psalms 60.
trust (See Scofield"Psalms 2:12")
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Psalms 16:1". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/psalms-16.html. 1917.
John Trapp Complete Commentary
Psalms 16:1 « Michtam of David. » Preserve me, O God: for in thee do I put
my trust.

Michtam of David] i.e. David’s precious jewel, or psalm of gold, propter
mirificam eius excellentiam, better worth than its weight in gold, both for the
matter thereof, and the metre, Insignis Ode Davidis Trem επος χρυσουν, prae
corona aestimaturhic Psalmus (R. Solomon). Aureum flumen orationis, said
Cicero, concerning Aristotle’s Politics;there is in that book a golden flood of
discourse;and Liber iste auro contra non carus, saidanother, concerning the
lives of the philosophers written by Diogenes Laertius, No gold is comparable
to that gallant piece. How much more may the same be said of this notable
psalm! as that which, beside many other remarkable matters, lively setteth
forth the mystery of Christ’s passionand resurrection, with the fruit of both;
this he doth more like an evangelistthan a prophet, and may, therefore, be
called(as likewise Isaiahis) the evangelicalprophet. And whereas, saith
learned Beza, he calleththe MessiahChasid, Psalms 16:10 (that is, as I
interpret it, that man upon whom the Father hath most plentifully poured out
all his grace and bounty, which also we all draw from him alone by faith),
David seemethin this one word to have summed up the whole doctrine of the
gospel.
Ver. 1. Preserve me, O God] Keep me safe unto the kingdom, both temporal
and eternal, which thou hastpromised me; and now that I am fleeing to the
Philistines for shelter, 1 Samuel 27:1 (for that is held to be the time when he
composedthis golden psalm), guard me, guide me, keepme by thy power
through faith unto salvation. This prayer of his David was wellassuredshould
be granted; and, therefore, he giveth thanks, Psalms 16:7.
For in thee do I put my trust] This was a most powerful plea, for to trust God
is the highesthonour we cando him, it is to setthe crownupon his head. See
9:15. And if such shall be forsakenGodwill be a greatloserin his glory,
whereofhe is very tender.
Copyright Statement

Bibliography
Trapp, John. "Commentary on Psalms 16:1". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/psalms-
16.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Psalms 16.
David, in distrust of merit, and hatred of idolatry, fleeth to God for
preservation: he sheweththe hope of his calling, of the resurrection, and life
everlasting.
Michtam of David.
Title. ‫דודל‬ ‫םיכנ‬ miktam ledavid: Michtam of David.— David's sculpture. This
title occurs before some other Psalms, and it is rendered constantlyby the
LXX, στηλογραφια,"aninscription for, or to be engravedon, a pillar."
Houbigant translates it, arcanum, secret. It seems to mean, that those Psalms
to which this word is prefixed are especiallyremarkable, and worthy of
everlasting remembrance; worthy to be written in golden letters, and set up in
some public place to teach;for so it is expressedPsalms 60.;that is, that the
people might learn them, and be able to join. This Psalm, besides the
admirable expressions ofDavid's faith and confidence in God, when, as it is
supposed, he was violently persecutedby Saul, contains a very remarkable
prophecy concerning our Lord Jesus Christ, and particularly his resurrection
from the dead. See the remarks on the title of Psalms 60.
Psalms 16:1. Preserve me, O God, &c.— The application which St. Peter
makes of a greatpart of this Psalmto Jesus Christ, Acts 2:25-31 obliges us to
look upon it as a prophesy, wherein he himself is introduced as speaking to
God the Father. These first words of the Psalm, Preserve me, O God, &c.

briefly comprehend the prayer of Jesus Christ to his Father, related John
17:2; John 17:26 and that which he made to him in his agony, Matthew 26:39;
Matthew 26:42; Matthew 26:44 togetherwith that greatconfidence in the love
of God his Father, which he shewedevento his death; which made his enemies
insultingly sayto him on the cross, Let him deliver him now, if he will have
him.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Psalms 16:1". Thomas Coke Commentary
on the Holy Bible. https:https://www.studylight.org/commentaries/tcc/psalms-
16.html. 1801-1803.
Hawker's PoorMan's Commentary
CONTENTS
This blessedPsalmis so directly applied, under the influence of God the Holy
Ghost, by the apostles Peterand Paul, to the person and work of the Lord
Jesus, that we must wholly overlook Davidthe writer of it, (except considering
him as a prophet,) so as not to lose the greatobjectintended by it, in
supposing that ought of David is meant by what this Psalm contains. Here
Christ, and his faith in covenantengagements,are beautifully set forth.
Michtam of David.
Psalms 16:1
This is the first time we have met with the word Michtam by way of title since
we opened the book of Psalms. Various have been the translations of this
word; but all agree, that it is meant to imply somewhatvery important. Some

have rendered it, precious; others, golden; and others, precious jewel. And as
the Holy Ghost, by the apostles Peterand Paul, hath shown, that it is all about
the Lord Jesus Christ, what is here said of him is precious, is golden, is a jewel
indeed. Lord! I would say for myself and Reader, as we enter upon its perusal,
'Make it by the sweetsavourof his name, precious indeed as ointment poured
forth.' The very first opening of it, in those words of Jesus, whichDavid here
marked down by the spirit of prophecy, plainly proves to whom it belongs, by
the parallelpassage in Jesus's life. See John12:27.
Copyright Statement
Bibliography
Hawker, Robert, D.D. "Commentary on Psalms 16:1". "Hawker's Poor
Man's Commentary".
https:https://www.studylight.org/commentaries/pmc/psalms-16.html. 1828.
Matthew Poole's EnglishAnnotations on the Holy Bible
PSALM 16
Divers render this word Michtam, a golden Psalm, because ofthe preciousness
and excellencyof the matter of it; for it treats of Christ’s death and
resurrection. But because this title is prefixed to Psalms 56:1 57:1 58:1 59:1
60:1, wherein there is no such peculiar excellency, it may seem rather to be a
title belonging to the music or the song, which, with the rest, is now lost and
unknown. It is a great question among expositors, in whose name and person
he speakeththis Psalm, whether his own or Christ’s. It seems hard to exclude
David’s person, to whom almostthe whole Psalm properly and literally
belongs, and to whom some parts of it do more conveniently belong than to
Christ. And some parts of it do peculiarly belong to Christ, of whom it is

expounded by the two greatapostles, PeterandPaul, Acts 2:25 13:35. And yet
it seems probable by the contexture of the Psalm, and the coherenceofthe
severalverses together, that the whole Psalmspeaks ofone and the same
person. But because Davidwas a mixed person, being both a member and an
eminent type of Christ, he may without any inconvenience be thought to speak
of himself sometimes in the one and sometimes in the other capacity, to pass
from the one to the other. And therefore having spokenof himself as a
believer or member of Christ in the former part of the Psalm, he proceeds to
considerhimself as a type of Christ; and having Christ in his eye, and being
inspired by the Holy Ghostwith the knowledge and contemplationof Christ’s
passionand resurrection, towards the close ofthe Psalmhe speaks such
things, as though they might be accommodatedto himself in a very imperfect,
obscure, and improper sense, yetcould not truly, literally, and properly, fully
and completely, belong to any but to Christ, to whom therefore they are justly
appropriated in the New Testament.
David, disttusting his own merit, and hating idolatry, fleeth to Godfor
preservation, Psalms 16:1-4. He showeththe hope in life and death, Psalms
16:5-9, of the resurrectionand everlasting life Psalms 16:10,11.
Preserve me from all mine enemies.
In thee do I put my trust; therefore thou art in honour and by promise obliged
not to deceive my trust.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Psalms 16:1". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/psalms-16.html. 1685.

PeterPett's Commentary on the Bible
He Looks To God As His Refuge (Psalms 16:1 b).
‘Preserve me, O God, for in you do I take refuge.
The michtam opens with a plea for protection. The psalmist commits himself
to God and prays that God (El) will preserve him in all circumstances,
because he sees Godas a safe refuge in Whom he canfind shelter. It is a
prayer basedon the confidence of what God is to him, not because ofsome
particular situation of urgency that requires assistance,but as an overall basis
of life. We too should seek to take such refuge in God daily in a similar way. It
is the right situation to be in for a man of faith.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Psalms 16:1". "PeterPett's Commentaryon the
Bible ". https:https://www.studylight.org/commentaries/pet/psalms-16.html.
2013.
Whedon's Commentary on the Bible
1. Preserve me—Seeintroductory note.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on Psalms 16:1". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/psalms-
16.html. 1874-1909.
Expository Notes ofDr. Thomas Constable
This verse is a kind of topic sentence forthe section. It is a prayer for
protection in some unidentified distress basedon the psalmist"s confidence in
the Lord"s protection.
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon Psalms 16:1". "ExpositoryNotes
of Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/psalms-16.html. 2012.
JosephBenson's Commentaryof the Old and New Testaments

Psalms 16:1. Preserve me, O God — Hebrew — ‫,ינרמׁש‬ shamereeni, keep,
support, guard, or defend me — These words are evidently spokenby one in
trouble and distress, orin danger, either from his enemies or in some other
way. As David was frequently in such circumstances, theywere probably
primarily spokenby him in his own person, as a member of Christ, and they
are words which often suit the case ofany believer, who has frequently need to
pray for support under troubles and distresses, to be protected againsthis
spiritual enemies, and preservedand kept from the sins to which he is
exposed. Forin thee do I put my trust — And therefore thou art in honour
and by promise obliged not to deceive my confidence. The Hebrew, ‫סח‬ ‫,ְךבׁשיׁש‬
chasiti back, properly means, I have fled to thee for protection, the verb ‫,הבְך‬
chasah, meaning, “recipere se ad aliquem, sub cujus protectione tutus sit, ut
pulli sub alis gallinarum,” to betake one’s self to any one, under whose
protection one may be safe, as chickens under the wings of the hens. Thus they
who make God their refuge and strength, and by faith commit themselves to
his care, shallbe safe under the shadow of the Almighty, and shall find him a
present help in the time of trouble. Dr. Horne, who considers the whole Psalm
as “one continued speech, without change of person,” supposes the contents of
this verse, as well as of the restof the Psalm, to be spokenby Christ, who, he
thinks, is here representedas making his supplication to the Father for the
deliverance promised to, and expectedby, him. Certainly the words are
applicable to Christ, for he prayed, Father, save me from this hour, and
trusted in God that he would deliver him.
Copyright Statement
Bibliography
Benson, Joseph. "Commentaryon Psalms 16:1". JosephBenson's
Commentary. https:https://www.studylight.org/commentaries/rbc/psalms-
16.html. 1857.

George Haydock's Catholic Bible Commentary
Prayer. This psalm contains the model of a fervent prayer, (Haydock) which
may be used by any person under affliction. (Worthington) --- The Rabbins
say David expresses too much confidence in his own integrity, and therefore
was soonafter permitted to fall; while others assertthat he spoke thus after
the murder of Urias, to avert God's wrath from his army before Rabbath. But
this supposition is improbable, (Calmet) as well as the other. (Haydock) ---
The Fathers think that this psalm was composedduring the persecutionof
Saul, and that it contains the sentiments of Jesus Christ and of his Church,
under the persecutionof infidels. There are some very difficult passagesin it.
(Calmet) --- My justice. Hebrew, "attend to justice," (Haydock)which
amounts to the same thing; as no one would make this petition, unless he
supposedthat he was in the right. "Here the justice of my cause." (Principes)
(Berthier) --- "Hearthe just man." (St. Jerome)(Haydock) --- Lips. I do not
attempt to deceive thee, like the hypocrite; or rather I have not actedwith
deceit, or endeavoured to excite rebellion, as I have been accused. (Calmet) ---
In my just cause, hearmy unfeigned petition. (Worthington)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Psalms 16:1". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/psalms-16.html. 1859.
E.W. Bullinger's Companion Bible Notes
Title. Michtam. See App-65.

of = relating to.
David. And therefore refers to David"s Son, and David"s Lord, as do all the
Davidic Psalms.
Preserve. Compare Hebrews 5:7-9.
put my trust = flee for refuge. Hebrew. hasah. App-69.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Psalms 16:1". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/psalms-16.html. 1909-
1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
Preserve me, O God: for in thee do I put my trust.
Title. - Michtam of David. Some derive Miktaam(Hebrew #4387)from
kaatam(Hebrew #3799), gold-the golden(i:e., excellent)psalm, as Pythagoras'
verses were calledgoldenverses. This is scarcelyborne out by the Hebrew.
Hengstenberg better explains it as 'a secret:'a song conducting us into the
depths of the divine life, that 'secretof the Lord which is with them that fear
Him' [from kaatam, to conceal].
I. Declarationoftrust, not in his own goodness, much less in idols, but in God,
as the only and blessedportion (Psalms 16:1-7).
II. Certainty of everlasting salvationto soul and flesh grounded on that trust
(Psalms 16:8-11).

Preserve me, O God- who am in imminent danger.
For in thee do I put my trust. Trust in God is the strongestargument why God
should hear prayer for deliverance (Psalms 25:20).
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Psalms 16:1". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/psalms-
16.html. 1871-8.
Ellicott's Commentary for English Readers
(1) For in thee.—Better, for I have found refuge in thee (as in Psalms 7:1;
Psalms 11:1). The verb is in the preterite.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Psalms 16:1". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/psalms-16.html. 1905.

Treasuryof Scripture Knowledge
Preserve me, O God: for in thee do I put my trust.
A. M. 2962. B.C. 1042.(Title.)Michtam. or, A golden Psalmof David
56:1; 60:1; *titles
Preserve
17:5,8;31:23; 37:28;97:10; 116:6;Proverbs 2:8
for
9:10; 22:8; 25:20; 84:12;125:1; 146:5;Isaiah 26:3,4;Jeremiah17:7,8;2
Corinthians 1:9; 2 Timothy 1:12
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Psalms 16:1". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/psalms-
16.html.
Ver. 1. Preserve me, O God; for in Thee do I put my trust. What an infinite
fulness of matter these simple words concealwithin themselves, is shown by
the subsequentdevelopment. On the words, "Preserve me, O God," Luther
remarks:"He here begins like a man who sees his destruction before his eyes,

who is abandoned by all, and must presently die. Such a man would speak in
the following manner: Behold, I must die; my strength is departed from me;
angels and men have forsakenme, nay, devils and men seek to devour me. I
cannot escape;no one cares for my soul; every one alreadylooks on me as
lost, and bewails me as dead. Therefore, Lord, Thou alone art my preserver
and my deliverer, Thou, who savesthim that is regardedas lost, and makest
the dead to live, and liftest up the oppressed:Lord, deliver me, let me not be
brought to shame. As he says elsewhere in Psalms 31:5 : Lord, into Thy hands
I commit my spirit.
So fares it with the godly: he dies daily, and still is always delivered and
preserved. And this is the new life of faith and hope, which is celebratedin
this Psalm, namely, the life under the cross, the life in the midst of death . . . .
Let us therefore here learn that we must callupon the Lord, especiallyin
distress, when we are ready to perish; in which circumstances the children of
men do everything but callupon the Lord, and rather renounce all hope, and
give themselves up to despair." On the other words, "ForI trust in Thee," he
also remarks:"See how trust here calls upon the Lord. How can he call upon
the Lord who does not confide in Him? Confidence and believing trust are
reckonedamong those things which God, in compassion, willregard
graciously, and through which He will make us eternally blessed, as we see
here. Nothing canstand, nothing can uphold or deliver, when matters come to
such a pass, but a pure and firm faith, which grounds itself solelyupon the
Divine compassion, andwhich promises itself nothing from itself, but
everything from God. . . . Whenever man places his hope on anything else
than on the Lord our God, he cannotsay: I trust in Thee. Hence should all
persons in misery, and wrestling with despair, take heed that they labour and
strive after the state of mind here described. This most excellentand noble
emotion, confidence in God, forms the distinction betweenthe people of
Christ, who are His property, and those who are not His people; and here
there is no respectof persons, no rank nor title." But this confidence is
consideredhere, not simply as an emotion, but also in reference to its object:
whosoeverplaceshis confidence on the Lord, his confidence and salvationis
He. That both are here to be taken into account, that the Psalmist's ground of

hope is not a subjective one merely, but also an objective one, is evident from
what follows.
PRECEPTAUSTIN RESOURCES
Salvation: Both Now and Forevermore
By Franklin L. Kirksey
Bible Book: Psalms 16 : 1-11
Subject: Salvation; Eternal Security
Series:Psalms - Kirksey
Introduction
Salvationboth now and forevermore is a goodtheme in God’s Word. I must
confess with the sons of Korah, “My heart is overflowing with a goodtheme; I
recite my compositionconcerning the King; My tongue is the pen of a ready
writer” (Psalm45:1).
Psalm16 is a Michtam of David. According to Dr. William Smith’s Dictionary
of the Bible, “This word occurs in the titles of six psalms (xvi, lvi-lx [16, 56-
60]), all of which are ascribedto David. The marginal reading of our A. V.
[Authorized Version] is ‘a goldenpsalm,’ while in the Geneva versionit is
describedas ‘a certain tune.’ From the position which it occupies in the title,
compared with that of Mizmor (A. V. ‘Psalm,’ Ps. iv-vi.[4-6], etc.), Maschil
(Ps. xxxii.[32], etc.), and Shiggaion(Ps. vii. [7]), the first of which certainly
denotes a song with an instrument accompaniment(as distinguished from
shir, a song for the voice alone), we may infer that michtam is a term applied

to these psalms to denote their musical character, but beyond this everything
is obscure.”[1]
Dr. John Ker (1819-1886)shares, “This Psalmwas the last Scripture read by
Hugh M'Kail the evening before his execution in the Grass-marketof
Edinburgh. After reading it he said to his father, and those about him: 'If
there were anything in this world sadly and unwillingly to be left, it were the
reading of the Scriptures. I said: ‘I shall not see the Lord, even the Lord, in
the land of the living’. But this needs not make us sad; for where we go, the
Lamb is the book of Scripture, and the light of that city, and where He is,
there is life,—eventhe river of the waterof life, and living springs.'”[2]
Rev. Charles H. Spurgeon (1834-1892), preacheda messagetitled “The Psalm
of the Precious Secret,” onPsalm16. Dr. J. Vernon McGee (1904-1988)
explains, “The messianic meaning of this psalm is fully establishedby the
testimony of the Holy Spirit in the New Testament, as we shall see. [Acts 2:25-
28; 13:35]Let us call this psalm the Golden Jewelof David because he is
looking forward to the One coming in his line, the One of whom he could say,
‘This is all my salvation.'’”[3]
David writes in Psalm16:1-11, “Preserve me, O God, for in You I put my
trust.
O my soul, you have said to the Lord, ‘You are my Lord, My goodness is
nothing apart from You.’ As for the saints who are on the earth, ‘They are the
excellentones, in whom is all my delight.’ Their sorrows shallbe multiplied
who hastenafter another god; Their drink offerings of blood I will not offer,
Nor take up their names on my lips. O Lord, You are the portion of my
inheritance and my cup; You maintain my lot. The lines have fallen to me in
pleasantplaces;Yes, I have a goodinheritance. I will bless the Lord who has
given me counsel;My heart also instructs me in the night seasons. I have set
the Lord always before me; BecauseHe is at my right hand I shall not be
moved. Therefore my heart is glad, and my glory rejoices;My flesh also will
rest in hope. ForYou will not leave my soul in Sheol, Nor will You allow Your
Holy One to see corruption. You will show me the path of life; In Your
presence is fullness of joy; At Your right hand are pleasures forevermore.”

Allow me to share three things about our greatsalvationfrom Psalm 16.
I. Salvationcommences with a humble dependence.
David prays in Psalm16:1-4, “Preserve me, O God, for in You I put my trust.
O my soul, you have said to the Lord, ‘You are my Lord, My goodness is
nothing apart from You.’ As for the saints who are on the earth, ‘They are the
excellentones, in whom is all my delight.’ Their sorrows shallbe multiplied
who hastenafter another god; Their drink offerings of blood I will not offer,
Nor take up their names on my lips.”
Justificationcomes only when there is a humble dependence upon the merits
of our Lord Jesus Christ in His death, burial and resurrectionfor the
forgiveness ofour sin. Paul the Apostle writes in Romans 5:1-2, “Therefore,
having been justified by faith, we have peace with God through our Lord
Jesus Christ, through whom also we have accessby faith into this grace in
which we stand, and rejoice in hope of the glory of God.”
The phrase “Preserve me” reminds me of Jude 24-25, where we read, “Now to
Him who is able to keepyou from stumbling, And to present you faultless
Before the presence ofHis glory with exceeding joy, To God our Savior, Who
alone is wise, Be glory and majesty, Dominion and power, Both now and
forever. Amen.”
David’s confession, “Mygoodness is nothing without you,” reminds me of the
words of Proverbs 21:4, “A haughty look, a proud heart, And the plowing of
the wickedare sin.” Note, Solomonstates, “The plowing of the wicked[is]
sin.”
Rev. Matthew Henry (1662-1714)pithily says, "Theythat multiply gods
multiply griefs to themselves;for whosoeverthinks one god too little, will find
two too many, and yet hundreds not enough."[4]
II. Salvationcontinues with a holy devotion.
From Psalm 16:5-9 we read, “O Lord, You are the portion of my inheritance
and my cup; You maintain my lot. The lines have fallen to me in pleasant
places;Yes, I have a goodinheritance. I will bless the Lord who has given me

Jesus was praying for preservation

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