Lesson 3
Psalm 16
THE BELIEVER’S REFUGE
Strictly speaking, only a small part of this Psalm may be called Messianic. However, in order to understand that part which is definitely Messianic, the Whole Psalm has to be studied and reviewed. The Psalmist is writing about his own experiences but his experiences do not exhaust the meaning of this beautiful and popular Psalm. The Apostles then also speak in that same vein in Acts 2. No one could have the experiences described here to the full except the Christ of God. He was the only One who rose from the dead and therefore did not see corruption.
This Psalm begins as a prayer. The writer desires that his God preserve him because he has taken refuge in his God alone. There is no refuge from the storms of life to be found anywhere else but m his God. That is the place where he will have a safe abode. He lives so close to his God that he can call Him his refuge. He not only believes; he is living in a living relationship with the God in Whom he trusts. This is the kind of language which we often find in the Psalms. The soul of the believer lives so close to its God that this God becomes everything to the believer. This healthy, intimate relation was experienced by David and the other song writers of Israel.
The Incomparable Good
His soul speaks of the true God as the One besides Whom nothing attracts. This parallels the teaching of Psalm 73:25. This is very strong language and can only be understood by the believer. God alone is the One to be adored. There is no good beside Him. The finest and the best of earth do not begin to measure up to the God in whom he has put his trust. This is the kind of relationship which is indeed healthy; which is deep; which is exclusive! One who has this view of God is safeguarded from all the various pitfalls of this life. His refuge is not only a place of safety, it is also the place where alone his soul is able to live at ease and find its greatest joy. But, it takes a strong faith to be able to make this confession. David’s children and other loved ones are not to be placed on the same plane as his God. “I have no good beyond thee. There is none on earth I desire beside thee!”
The Great Division
In the next two verses the Psalmist contrasts the only two classes of men the Bible knows—believers and unbelievers. Concerning the first, whom he calls saints these are the excellent of the earth and his soul has fellowship with them. These are his kinsmen. These are the ones in whose fellowship he finds all his delight. Here is an Old Testament passage dealing with the communion of saints. These belong together and find their joy in each others company. These are contrasted with those who bring worship to other gods. These are heathen! They are godless! He cannot stand to be with them. He will not take their names on his lips. Surely, he is not going to follow them in their wicked deeds.
God Is The Inheritance
The fact that the true God is his refuge also has tremendous benefit for the present life. Jehovah Himself is his inheritance. That is the greatest wealth he has. “And of my cup,” He is the fullest satisfaction for the Psalmist. He is the One who will maintain his lot. This introduces a different thought into the Psalm. We are, as it were, moved back in history to the time that Israel was about to inherit the promised land. Each family or individual was given an inheritance in this good land. The inheritance which was measured out to the Psalmist by line guaranteed that he would dwell in pleasant places as long as he would live. God had given him a goodly heritage. How often the Old Testament refers to the inheritance which the Israelites had received m the land of Canaan. In Proverbs 22:28 the people are warned not to remove the ancient landmarks which their fathers had set. The Psalmist certainly would not “remove” the landmarks which gave the boundaries of his inheritance because he was more than satisfied. This inheritance of land is a type of his (and our) spiritual inheritance.
God Is the Giver
What a wonderful thing that he has made the Lord God his refuge, his only good, and his portion! Such a person is to be congratulated that he has had enough foresight to have this relationship with his God! No, that is not the case, says the writer. Jehovah had counseled him to do so. By faith he has all the blessings of life and now finds that that faith was also God’s gift. There is a world of thought contained in verse 7. God ·had chosen him, had instructed him, had given him everything he needed. When he thinks about this during the night when sleep will not come, he is overwhelmed. He is certain that the path of life which he has followed is the correct one. He does not harbor doubts. The more he thinks about it, the more assured he is. His “heart,” or as the original has it, his “reins” or “kidneys” instruct him during the night season. By this word the Hebrew language indicates the inmost thoughts, the inmost being, the seat of the emotions, where his feeling and thinking are centered. He works with his faith. He considers the riches which have been given him!
Firmly Grounded Confidence
There are many people who believe that they shall “never be moved.” The Psalms speak of them. The Psalmist refers to the wicked (Psalm 10:6) who says that he shall never be moved. In Psalm 30:6 he speaks of those who are in prosperity who say that they shall never be moved. In other words, this is the boasting of many people. However, the believer is speaking in verse 8 of this Psalm. He has set Jehovah before him—that is the One to Whom he looks. He is at his right hand and therefore he shall never be moved. This is not idle boasting but a firm confidence, not rooted in himself, that nothing will shake him, but that he is always safe. This is his refuge! This is a true refuge which will not fail him in the time of need. So has the Psalmist now pictured his present life. It is one of complete trust in God and therefore one of confidence.
A Sure Hope
Having spoken of all the blessings which are his by virtue of his relationship to his God in the present time, he now begins to speak of the hope he has for the future. His heart is glad. He rejoices in the prospect of that which is still to come. This God is a complete refuge—for all times and seasons. “My flesh also shall dwell in safety.” Some believe that he is simply speaking of the whole being-soul and body-however, this does not fit in with that which he teaches in verse 10. He believes that his flesh, his body, will be safe even though it must finally be entrusted to the earth! Who has ever had this kind of a confidence? He definitely believes in the resurrection! He had also spoken of this fact when he had lost his child. Job also refers to it. For the Old Testament saint to have this kind of faith, is almost unbelievable.
“For,” he says, “thou wilt not leave my soul to Sheol; neither wilt thou suffer thy holy one to see corruption.” Though his body will be laid in the dust, Thou wilt not leave my life to the realm of the dead (Sheol); nor shall thy holy one see corruption. What a statement of faith! He will not allow my body to be abandoned in the grave! He will not allow my body to fall victim to dissolution!
Fulfilled In and Through Christ
Now that these words are Messianic is beyond the shadow of a doubt. In his sermon on Pentecost, Peter refers to these words of Psalm 16 and tells the people gathered there that the Psalmist was hereby referring to the Christ. (Acts 2:25ff) Paul also quotes these words in Acts 13:35. Both of them emphasize the fact that these words could not find their ultimate fulfillment in David, because he died, was buried, and his grave is still there. He therefore had seen corruption. No, he was referring to the Christ Who was indeed buried, but His grave was empty on the third day and He did not see corruption! The Psalmist applies this to himself in the assured hope of the resurrection, but in the case of Christ, there was the actual resurrection! This is such an important passage, say both Peter and Paul, because the gospel is based on the resurrection. Let these Jews at Pentecost now realize that their own greatest poet had spoken of the resurrection of Messiah and that it was only through His resurrection that there would be a refuge for His people! Christ died for our sins, true, but it is only through the resurrection that life comes to the fore. That is the indication that His death was accepted and that life will be given to His people. Anyone could die! But, all could not rise! This resurrection is central to the gospel message. If Jesus is not risen . . . .
Peter says in Acts 2 that David spoke of the Messiah when he wrote these words of Psalm 16. Did he do this consciously? Was he fully aware of the scope of his words? I doubt it. It seems more in accordance with the rest of the teaching of Scripture that the Spirit of God so used the author (David) to write words which could only find their fulfillment in the Christ. The New Testament authors, Peter and Paul, immediately recognize these words to refer to the Christ Whom they preach. So does the New fulfill the Old (cf. 1 Peter 1:10–12).
Eternal Joy
When the Psalmist has come to the end of the teaching concerning the rising of the body from the grave, he continues: “Thou wilt show me the path of life: in thy presence is fulness of joy; in the right hand there are pleasures for evermore.” When he has spoken of the Messiah Who was to come, he can now only see life. Many writers see only death in the future. In Christ this death has been overcome. Hence, the prophetic Psalmist sees only the path of life for himself. This life, which will even be richer than the present one, will be lived in the presence of the Lord. There is indeed the fulness of joy. In His right hand are presents. He gives and gives. His right hand is full of pleasures for evermore.
The Messiah has conquered death. The Messiah gives life. The Messiah distributes gifts to those who believe in and serve Him. This God is their refuge. Never will their hope be put to shame!
Questions for discussion:
1. Is the subjective faith of a person always true? How must we test subjective faith? What is the difference between subjective and objective faith? 2. Could there be a “communion of saints” in the Old Testament time? What does the Heidelberg Catechism teach concerning the “communion of saints?” 3. What was the Israelite’s inheritance? How was this safeguarded by law? What is our inheritance or heritage? How can we safeguard it? 4. What is taught about inspiration in the Messianic Psalms? Were these Psalms, and prophetic words about the Messiah, understandable to the people who first read these words? 5. Did all the believers of the Old Testament time believe in a resurrection? If there is no idea of a resurrection could there be a life of hope? 6. Should we emphasize the contrast between the believer’s hope and that of the unbeliever? Does the unbeliever have any hope?
Lesson 4
Psalm 22:1–21
MESSIAH’S SUFFERINGS FORETOLD
Of all the prophecies concerning the suffering of the Messiah who was to come, none is clearer than Isaiah 53. It almost seems as though that chapter was written by someone who was sitting at the base of the cross. The chapter was difficult for the Old Testament believers to understand because their view of Messiah was one of unbroken glory and splendor. How can the prophet speak of His suffering?
Isaiah is not the only Old Testament writer dealing with this theme. Psalm 22 is perhaps just as clear and vivid as Isaiah 53. Our Lord quotes from this Psalm. The gospel writers realize that this Psalm is being fulfilled before their eyes when they see the suffering and crucifixion of our Lord. There is, therefore, no doubt that this is a Messianic Psalm. Questions do rise. How could this Psalm be applicable to anyone else but Christ? A messianic Psalm deals first of all with a believer in a particular historical situation, and then refers for fuller fulfillment to the Messiah who was to come.
Forsaken by God
The Psalm opens with the words of Christ in the fourth saying from the cross: “My God, my God, why hast thou forsaken me?” In the gospel account these words have a special place. They indicate the very deepest suffering which our Savior endured. He is speaking in the past tense. He has been forsaken of God during the three hours of darkness which rolled over Golgotha. How is it possible that God would forsake Christ? It shows how great our sin and misery are. The Son had to endure unspeakable torments, including the being forsaken of His Father, to achieve our redemption.
Setting
We do not know the exact time in David’s life when these words were written or the exact time to which he refers. Many, and they may be right, believe that he refers to the early days when he was fleeing before Saul. Then, too, it seems to the Psalmist that he has been forsaken by his God. He seems so far away! He is so far from giving help in this time of need and seems to be so far away that the Psalmist’s groanings and pleadings are not heard. The writer calls to God day and night and receives no answer. He is, therefore, calling to his God about things which are very important to him—they are things which are matters of life and death. He is unceasing in his prayers and cries, but God does not hear! He has forsaken him! But, why? That is Christ’s question too so many centuries later: Why? There seems to be no answer to this question.
God Is Holy
Yet, the writer must be careful! He is treading on dangerous ground when he calls God to give an account of His ways! So, he hastens to add: But thou art holy. God is not to be placed on the same plane as others. He is totally separated from all others and is “other than” anyone else. He is the One that “inhabitest the praises of Israel.” This, in my estimation, is one of the most beautiful statements found in the Old Testament. God dwells on the praises of His people. But, if this is true, then He cannot be as far away as the psalmist had supposed! Let the praises of God resound! That is the place of His dwelling! Praise Him and you are very close to Him! This passage has far-reaching import which cannot be explored here, but it certainly becomes evident that His people must be very careful how they praise! Let them praise Him with Psalms! He does not inhabit the praises of dittys! Christ, however, sang the true praises of His God and still had to complain: “My God . . . why?”
Sacred History
When the psalmist allows his mind to dwell on a little more history than the present moment, he knows that the fathers trusted in this same God. They were also delivered by him and their trust in Him was never put to shame. In other words, this God is not like the One of whom he now complains that He has forsaken him. He didn’t do that before! The patriarchs had put their trust in Him completely. Abraham didn’t even know where he was going but God didn’t forsake him. Joseph had gone through the depths, but was not forsaken. What has happened? The God of the fathers had always proved to be a covenant God who honored all the promises which He had made to His people. Has He changed? Is it no longer possible to put one’s reliance on Him? That cannot be.
Christ Humbled, Despised, Mocked
Now the Psalmist again takes up his lament. He claims that he is but a worm and no man. He is the lowest of creatures. “Thou hast made Him a little lower than the angels . . .?” No, he is made so low he is a worm. He can no longer lay claim to the dignity of a man. He is reproached by men and is despised by the people. All this happened to the Messiah of Israel. That Messiah Who was their glory had to humble Himself to the extent of which this verse speaks. However, if Messiah is so debased, what happens to those who He represents. These must realize that He has been so maligned because of the people “to whom the stroke was due.” Nowhere is the sin of man portrayed more clearly than in the suffering of the Savior. He became a worm for their sake. He was reproached for their sakes. He is despised for their sakes. What woes have been brought upon the Man of Sorrows by the sin of His people. How David suffered because of the sins of the people whom he sought to lead and defend!
The writer continues to speak of the indignities hurled at him and at the One Whom he represents. They laugh him to scorn. Mockery is their tool. They shoot out the lip—they make faces at him. They shake their heads as though to make it clear to everyone who sees what is going on that they cannot understand how He can be so evil! Now, in derision, they speak. Let him give himself into the safekeeping of God; let God deliver him because He delights in him. It is as though one is standing at the foot of the cross where these mocking words were heard in almost the exact order. Let Him come down! Let Him now show us that He is mighty! If He loves His God so much and ii He is His Son, then come down from the cross and we will believe! This is hellish speech. Nothing is spared Him.
Prayer in Extremity
Now the Psalmist begins an entirely different section. He pleads with His God. That God has forsaken him for the moment, but He is nevertheless the only One to Whom he can turn. Remember, Thou art He that took me out of the womb. His God was responsible for his birth. From the earliest time has he put his trust in his God. David can honestly say that there was no time in his life when he did not love his Lord. His great Son can say that with even greater emphasis. David is, therefore, not a “late-comer” to the faith who doesn’t know the ways of his God. This is precisely the thing which makes it so difficult for him now. Not only had the fathers trusted in Him and had not been put to shame—this is his own experience! And now He has forsaken him.
He pleads with God to be near to him because there is no other source of help. He describes his danger. He is surrounded by strong bulls who might turn on him any moment. The metaphor changes, and he sees these bulls as though they were lions ready to tear him to pieces. Words now tumble over each other. His whole being is poured out like water. It feels as though all his bones are out of joint. There is no courage left to face life. His heart is melted like wax inside of him. Courage is gone, and so is his strength. It is dried up like a potsherd. His strength is as brittle as a piece of a clay pot which has been covered by the dust of centuries. His tongue cleaves to his jaws-such thirst, such agony! I am brought into the dust of death. There is nothing left. All human dignity is long departed. Dogs compass me. These bands of scavenger dogs which have only one thing in mind—eat that which is still left of him! What a picture of complete agony! Of complete degradation! This was David. This was Jesus Christ!
A Prophecy of the Cross
When the Psalmist mentions the fact that they pierced his hands and his feet, it is very difficult to apply this in any way to the Psalmist himself. There are several fanciful explanations given but none of these satisfy. About the only thing that can be said on this score is that we are here dealing with a prophecy concerning the Messiah alone. But, how graphic is the description! This is most certainly the clearest indication found anywhere in the Old Testament concerning the manner of death Messiah will die—crucifixion is so clearly portrayed-they pierced my hands and my feet! David did not experience this! The Messianic Psalms have their own manner of bringing the truth of God to our attention.
Once more the Psalmist records the awful physical condition in which he has found himself while he was so afflicted. I may count all my bones—there is no flesh left on them—you can count them because they almost protrude through the skin. People look and stare at him. He looks like a cadaver! No wonder people stare. They wonder how long he can live in that kind of state.
Now the words switch again to the things seen only at Golgotha. There these words were quoted because they were literally fulfilled. They parted His garments because they were sure that He would not need them again. The prophecy goes into even greater detail. They cast lots on His vesture, on one of His garments. This one could not be divided. If it is divided it will be ruined-winner take all! How perfectly everything is fulfilled! Psalm 22 and Isaiah 53 lie next to each other at the foot of the cross. “Father, it is finished. I have done all that which Thou hast given me to do!” The Scriptures are fulfilled! Not one is broken!
The psalmist ends this section with a strong appeal to God for help. Even though he had begun the Psalm by complaining: “My God . . . why hast Thou forsaken me?” God was still his God! He holds on to this God. “Don’t be far off, O Lord. Help me. Deliver my soul—my most precious possession, my soul, my life, from the power of my enemies. Save me Lord–Thou hast answered me!”
This section of Psalm 22 cannot stand by itself. It becomes clear only in the light of the New Testament, in the light of the suffering of our Savior.
Questions for discussion:
1. What does it mean that Christ was forsaken of God? When did this happen? 2. Can a mere man (whether David or others) ever suffer the way our Lord suffered? Does this make it more difficult to understand the Messianic Psalms? 3. The Psalmist places considerable emphasis on the fact that the fathers had placed their trust in God and were not put to shame. Does it help one at all in the present time to know that God was faithful in the past? 4. Does the Psalmist go too far when he says: But I am a worm and no man? 5. Today many reject the idea of predictive prophecy. Is there really anything left of the Bible in that kind of view? The piercing of his hands and feet and the parting of his garments speak directly of those things which happened to Jesus Christ. Do you think the Psalmist had similar experiences? 6. Is a Psalm such as this one also one of comfort? Explain.