May 27, 2024

One of the best parts about being a Christian . . .

Psalm 16

Alan Beam
Monday's Devo

May 27, 2024

Monday's Devo

May 27, 2024

Monday's Devo

May 27, 2024

Monday's Devo

May 27, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 16:11

You make known to me the path of life; 
in your presence there is fullness of joy;
at your right hand are pleasures forevermore.

Psalm 16

You Will Not Abandon My Soul

A Miktam 1 16:1 Probably a musical or liturgical term of David.

1  Preserve me, O God, for in you I take refuge.
2  I say to the LORD, “You are my Lord;
    I have no good apart from you.”

3  As for the saints in the land, they are the excellent ones,
    in whom is all my delight. 2 16:3 Or To the saints in the land, the excellent in whom is all my delight, I say:

4  The sorrows of those who run after 3 16:4 Or who acquire another god shall multiply;
    their drink offerings of blood I will not pour out
    or take their names on my lips.

5  The LORD is my chosen portion and my cup;
    you hold my lot.
6  The lines have fallen for me in pleasant places;
    indeed, I have a beautiful inheritance.

7  I bless the LORD who gives me counsel;
    in the night also my heart instructs me. 4 16:7 Hebrew my kidneys instruct me
8  I have set the LORD always before me;
    because he is at my right hand, I shall not be shaken.

9  Therefore my heart is glad, and my whole being 5 16:9 Hebrew my glory rejoices;
    my flesh also dwells secure.
10  For you will not abandon my soul to Sheol,
    or let your holy one see corruption. 6 16:10 Or see the pit

11  You make known to me the path of life;
    in your presence there is fullness of joy;
    at your right hand are pleasures forevermore.

Footnotes

[1] 16:1 Probably a musical or liturgical term
[2] 16:3 Or To the saints in the land, the excellent in whom is all my delight, I say:
[3] 16:4 Or who acquire
[4] 16:7 Hebrew my kidneys instruct me
[5] 16:9 Hebrew my glory
[6] 16:10 Or see the pit
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Psalms Fact #58: The right hand

Fact: The right hand

The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 16:1–2 The Lord is the only one on whom the psalmist relies for well-being (no good apart from you, v. 2).

Study Notes

Ps. 16:3 The saints are those who have embraced their privilege as God’s people. Since God has declared them holy, they live in a holy way.

Study Notes

Ps. 16:4 Those who run after another god are idolaters, including unfaithful Israelites. Their names probably refers to the names of the false gods being worshiped.

Study Notes

Ps. 16:5–6 The psalmist is satisfied with the Lord and his provision. The terms portion, lot, lines, and inheritance recall the allocation of the Promised Land into tribal and family plots.

Study Notes

Ps. 16:7–8 God’s presence is seen in the moral instruction the psalmist receives (v. 7). It gives him assurance of stability (v. 8). The psalmist’s heart instructs him during the night, as he thinks about God’s word (compare 1:2).

Study Notes

Ps. 16:10 Sheol. See note on 6:5. Here it is likely the abode of the wicked.

Study Notes

Psalm Ps. 16. When the faithful sing Psalm 16, they entrust themselves to the Lord. They experience confidence and contentment in his care. The psalm uses imagery from Israel’s allocation of the land under Joshua (vv. 5–6) to express contentment in this life. It also looks forward to everlasting life in God’s presence (vv. 9–11).

Ps. 16:9–11 The psalm is cultivating the hope of everlasting glory for the faithful, with the resurrection of Jesus (the ultimate holy one) as the first step in bringing this hope to fulfillment (compare Acts 2:25–28; Rom. 8:23; 1 Cor. 15:23).

Ps. 16:11 path of life. The covenant provides a “path” by which one walks toward life in all its fullness (Prov. 6:23; 10:17; Matt. 7:14). This is what the Lord makes known to his followers. To enjoy God’s presence is the goal of the covenant (compare Ex. 33:14–15; Num. 6:24–26). The word pleasures is related to “pleasant places” (Ps. 16:6). The pleasure that the psalmist has begun in this life will reach its fullness in the world to come (forevermore).

Psalms Fact #58: The right hand

Fact: The right hand

The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).

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Dive Deeper | Psalm 16

Today's reading brings us the beautiful Psalm 16. David seeks refuge in God (Psalm 16:1), finds his satisfaction in God (Psalm 16:5), and rejoices in God with his whole being (Psalm 16:9). 

But Psalm 16:10 can leave us confused. Sheol is the Hebrew word for "the realm of the dead" or "the grave." So David appears to be saying that God won't let His "holy one" stay dead, at least not long enough to see corruption (or decay). But we know this was not the case for David himself—1 Kings 2 tells us of David's death, and there are no claims of him coming back to life.

Because we have the entirety of the Bible available to us today, we can see that this is a Messianic psalm, pointing to the coming Messiah (Jesus!) and how God would one day resurrect Him from the dead. It is through this resurrection that we can believe in the promises of Psalm 16:11, the path of life and the fullness of joy and pleasures forevermore.

But life doesn't always feel like those promises hold true for today. Many, if not most, days are full of chaos and sadness and sometimes even death, leaving us to feel like maybe these promises are for another realm or that God doesn't care about our happiness now.

The truth is that God does care about our happiness, but that is not His highest goal for us. He cares more about our holiness than our happiness. So these promises are not about God protecting us from troubles or trials or sadness, or about giving us a happy or healthy life. These promises are about how through the resurrection of Jesus Christ we have access to a peace that surpasses understanding (Philippians 4:7), to contentment in any and every situation (Philippians 4:12), and to joy even when we are facing trials (James 1:2).

One of the best things about being a Christian is knowing that God is faithful to fulfill His promises to satisfy my soul and give me what my heart truly longs for, something better than anything this world has to offer—an eternal relationship with Jesus Christ.

This month's memory verse

If you love me, you will keep my commandments.

– John 14:15

Discussion Questions

1. How might your actions reflect a belief that God has promised you a happy life?

2. In what ways do your prayers reveal what you actually believe about God and His promises to you?

3. What is your response when trials and troubles come into your life?

4. How can you take a step today toward surrendering your desire for happiness to the God who has promised you pleasures forevermore?

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MS

Michael Sisson

Re: Ps 16:4 Psalms 16:4 (NASB1995) The sorrows of those who have bartered for another god will be multiplied; I shall not pour out their drink offerings of blood, >>>Nor will I take their names upon my lips.<<< See Ex 23:13 Re: Ps 16:8-11 Quoted by Peter in his Shavu’ot (Pentecost) sermon. While written by David, Peter applies the passage to Messiah. (Acts 2:25-28)
MS

Michael Scaman

Ps 16:5 You hold my lot. God holds my future in his hands. In the most literal sense portions of this Psalms do point to Jesus resurrection. That’s the way Peter looked at it and how the apostles looked at it is a gold standard. It isn't only that his flesh didn't see corruption but he also says pleasures are at God's right hand forever speaks of eternal life. In the most literal sense the psalm is about Jesus. Some promises here held out for believers who should treasure God and enjoy Him forever and at his right hand are pleasures forever and trusting in the providence of God applies to believers The phrase at my right hand shows God close. God;s right hand usually refers to an act of salvation. There are many references to phrases like ‘right hand’ of God in nearby Psalms to this In the English Standard Version (ESV) of the Psalms, limited to Book 1 (Psalms 1 through 41), the phrases "right hand," "right arm," "fingers," or "handiwork" appear in the following Psalms with the indicated frequency: Psalm 8: 1 time ("fingers") Psalm 16: 2 times ("right hand") one case is God at the right hand of the person, one to God;s right hand Psalm 17: 1 time ("right hand") Psalm 18: 1 time ("right hand") Psalm 19: 1 time ("handiwork") Psalm 20: 1 time ("right hand") Psalm 21: 1 time ("right hand") Psalm 26: 1 time ("right hand") ​ but this one is the unreliable arm of the wicked There are an unusually large concentration of phrases related to the right hand of God in psalms 16 through 21, often associated with salvation, as in. Isaiah 53 ‘who has the arm of the Lord been revealed’ This God's strong arm flexing salvation language leads directly into Psalms 22 23 24 will speak of the cross the crook and the crown The good shepherd who lays down his life for His sheep. Spoiler alert! another set of Psalms where there are a lot of 'right hand' of God phrases for Psalm 107 to 118 where there is a triple 'the right hand of God' in psalm 118., the final Hallal Passover Psalm.
SB

Sue Bohlin

Thanks, Alan, for your devo, your places of service at Watermark, and for loving your family well. We can turn to the powerful words of Peter in Acts 2:24-32, where He unfolds the realization that David had prophesied about the Lord’s resurrection in Psalm 16— “But God raised him up, having released him from the pains of death because it was not possible for him to be held in its power. For David says about him, ‘I saw the Lord always in front of me, for he is at my right hand so that I will not be shaken. Therefore my heart was glad and my tongue rejoiced; my body also will live in hope, because you will not leave my soul in Hades, nor permit your Holy One to experience decay. You have made known to me the paths of life; you will make me full of joy with your presence.’ “Brothers, I can speak confidently to you about our forefather David, that he both died and was buried, and his tomb is with us to this day. So then, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, David by foreseeing this spoke about the resurrection of the Christ, that he was neither abandoned to Hades, nor did his body experience decay. This Jesus God raised up, and we are all witnesses of it.” In Acts 13, Paul connects the dots between this psalm and Jesus' resurrection. Yet another reason we can trust the Bible! Fulfilled prophecy!
GJ

greg jones

When the day of Pentecost came, they were all together in one place. Acts 2:1 Every day they continued to meet together in the temple courts. Acts 2:46a When Peter quotes Psalm 16 I assume the setting is the temple courts. The Pentecost festival celebrated the giving of Torah. What better place to celebrate such a festival given the time and place in history. Given what Michael Scaman has researched from others there definitely seems to be a structure to the Psalms as a whole and in sections. Psalms 15-24 seem to be an organized section. Acts 2 before Peter quotes Psalm 16. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans?” (Acts 2:7) So what’s being spoken? I can easily imagine the answer being this section of Psalms being recited. The sequence would be: Psalm 15-Psalm 24 Psalm 16-Psalm 23 Psalm 17-Psalm 22 Psalm 18-Psalm 21 Psalm 19-Psalm20 Psalm 19 nothing says Torah is wonderful and loved quite like Psalm 19:7-13. Therefore it seems quite natural that this Psalm along with this section of Psalms would be apart of a Pentecost service. Psalm 19 ends with: May these words of my mouth and this meditation of my heart be pleasing in your sight, Lord, my Rock and my Redeemer. Psalm 20:1 replying May the Lord answer you when you are in distress; may the name of the God of Jacob protect you. Psalm 19 is the king (or at this time an anointed one) speaking/praying, “may these words of [my] mouth and this meditation of [my] heart”. Psalm 20 is the king (or anointed one) being prayed for, “may the Lord answer [you] when [you] are in distress; may the name of the God of Jacob protect [you].” Traditionally the two Psalms together would unite the Torah, the king, and the people together. Up until this point that hasn’t been the case with Jesus. If this is the case this verse, in light of this whole section of the psalms, in my mind, has to play into Peter’s quote and the people’s acceptance of what he says. Now this I know: The Lord gives victory to his anointed. He answers him from his heavenly sanctuary with the victorious power of his right hand. Psalm 20:6 And the response of the people seems to be Torah or Torah psalm like: By them your servant is warned; in keeping them there is great reward. But who can discern their own errors? Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me. Then I will be blameless, innocent of great transgression. Psalm 19:11-13 With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. Acts 2:42-41 A shared hope from that day. May he give you the desire of your heart and make all your plans succeed. May we shout for joy over your victory and lift up our banners in the name of our God. May the Lord grant all your requests. Psalm 20:4-6
MS

Michael Scaman

Gregg, some feel Psalm 19 is the peak not really matching anything else and the deliverance of the king Psalm 18 match 2 deliverance psalms of the king 19 and 20. these are just theories but i thing there's something to it
GJ

greg jones

Thank you Michael. I agree there is a solid foundation to the theories of a structured Psalms.
AL

Amy Lowther

1. I always try to do my best and encourage others to do their best. 2. They occur frequently. They are directed to God. They include words like “thank you” and “love you”. 3. I am stunned. Then I try to see things and handle things like God. 4. I surrender each day to God so God can help me achieve my ultimate happiness. I know to trust God because I learn about His character in the Bible and apply what I learn from Him in daily life. Alan - Thank you for sharing your ideas. You make a good point in saying, “These promises are about how through the resurrection of Jesus Christ we have access to a peace that surpasses understanding (Philippians 4:7)”. Jesus Christ is a good guy to know and understand.