Psalm 16 (15):1Meaning & Commentary from the Church Fathers

Here, "Maktam" indicates humility with the syllable "mak," while the latter part addresses the qualities of simplicity, purity, and perfection.

There are, if we are correct, six psalms bearing this title: the fifteenth, the fifty-fifth, and the fifty-sixth through the fifty-ninth. Each relates to the Providence and afflictions of our Lord and Savior. While some variations exist in their titles, they all possess one common word in the superscription, evident in the fifteenth psalm alone. The other five, however, suggest historical contexts, revealing the prophecy of our Lord and Savior not just through words but also through actions. I contend that these psalms, shrouded in this mystery and bearing this designation, amount to six, symbolizing that the Savior, who was crucified for all, died on the sixth day and rose again, leaving them as a testament to His victory.

Our deep reflection on these psalms enables us to engrave them in our hearts, voicing God’s messages within, and remembering the death of our Lord. Just as Jacob marked Rachel's tomb, which endures to this day, we are encouraged to inscribe His sufferings within ourselves. It is not inconsistent with our understanding that the Lord, in the Law, decreed, "Thou shalt not make unto thee an inscription which the Lord thy God hateth" (see Deuteronomy 16:21-22). This prohibition on the singular term "inscription" is augmented by the plural "which the Lord thy God hateth," meaning one must not engage in actions that lead to eternal condemnation. Such writings, perhaps resulting from our negligence and instigated by the adversary, were commanded by the Jews to be dismantled and removed from the Promised Land (cf. Num. 33:52). Absalom likewise adorned his grave with a dishonorable inscription, serving as a testament to his wrongdoing. Lot's wife also turned toward such an inscription, longing to gaze backward rather than forward.

One might question why the translators of the Septuagint favored a translation divergent from the Hebrew and other manuscripts. This can be interpreted through various passages, particularly regarding the title of the ninth psalm. The Hebrew title "lamanasse almut laben," translated by Symmachus as "the triumph of the youth of the son," and in other versions as "the triumph of the blooming youth of the son," was rendered by the Septuagint translators as "in the end, O secret sons," out of a desire not to overtly proclaim the sufferings and resurrection of the Savior to King Ptolemy and the Gentiles. Thus, the title hints at hidden truths they preferred to withhold. In presenting the characteristics of humility, simplicity, purity, and perfection—not of the Son of Man, for none would dare accept such a title for themselves, but rather of the Son of God—the translators appear to want to convey a significant meaning embedded within the title contrasting with the spoken message.

Tombstones traditionally bear inscriptions commemorating the valiant deeds of men, alongside trophies and victories, as well as societal laws. The psalm can most readily be understood in reference to our Lord and Savior: "Preserve me, O Lord, for I have trusted in Thee; I said unto the Lord, Thou art my God, for my goods Thou requirest not" (Psalm 15:1-2). Should one or two apostles derive interpretations from this psalm, their collective authority bears great weight. As recorded in the Acts of the Apostles, Peter, alongside the apostles, when Matthias was designated to replace Judas among the twelve, spoke boldly about our forefather David: "For he is dead and buried, and his grave is among us even unto this day. So he was a prophet, and knew that the Lord had sworn an oath to him to set on his throne from the fruit of his loins, seeing he spoke of the resurrection of Christ; for neither was he left in hell, nor did his flesh see corruption. This Jesus God raised up, to which we are all witnesses" (Acts 2:29-32). Thus, as all apostles ascribed this psalm to our Lord and Savior, those desiring to be Christians must align with their perspective.

It is no surprise that He, who shared equality with God and voluntarily humbled Himself by taking on a servant's form (see Phil. 2:6-7), now speaks as a servant. Therefore, His very name embodies humility, sincerity, innocence, and perfection. Despite needing no aid, He humbled Himself entirely to intercede for us and the Church, which is His Body. It showcases immense humility to plead with God on behalf of humanity, the Lord for His servants, the Holy One for sinners. He both welcomes and serves those who come to Him and acknowledges their requests have been heard. Observing the human condition, He recognizes the forces of opposition, witnessing the devil's army rallying against Him. Hence, He implores: "Preserve Me, O Lord, for if You do not preserve My body, the Church that trusts in You, those who guard it will watch in vain."

The psalm begins with a plea: "Preserve me, O Lord, for in Thee have I trusted." In the next line, He asserts, "Thou art my Lord." This psalm reflects both the voice of the Savior and the collective plea of humanity, resonating with several passages in the Holy Gospel. For instance, we encounter the declaration: "My Father, if it be possible, let this cup pass from Me: not as I will, but as Thou wilt" (Matthew 26:39), and again, "I ascend unto My Father and your Father, My God and your God" (John 20:17). Here we observe that He frequently prays and kneels. The Apostle emphasizes that these actions reveal the essence of human nature, distinguishing it from the divine nature, which lacks any needs. He articulates this in his letter to the Hebrews: "He who in the days of His flesh made supplications and prayers to Him who was able to save Him from death with strong crying and tears, and was heard of the Godhead. Even as the Son was, but was more adept in obedience regarding what He endured, and was made perfect to all who obey Him, becoming the source of eternal salvation" (Hebrews 5:7-9).

The term "being made perfect" does not refer to the Word of God, who was complete before the ages, but rather to the perspective of the servant who became free from suffering, immortal, and incorruptible. Thus, the Apostle states that the Lord carried out these actions "in the days of the flesh," indicative of His mortal experience. These facets are unique to humanity, not to the divine essence. In this psalm, He seeks preservation and provides it. His asking is in His human nature, while His granting comes as God, in harmony with His Father's will. The phrase "I say unto the Lord, My Lord art Thou" conveys the same sentiment as "I ascend unto my God and your God." He notes, "For my good things thou hast no need," meaning that He requires nothing, including human righteousness. Any good deeds performed by individuals are for their own benefit; for Him, there is no advantage in them. Simmachus offers a distinct translation: "My good things are not without Thee"; signifying that I possess an abundance of blessings through Your grace. Both interpretations possess a sacred meaning. For we, too, receive the gifts of God, and while He does not require our righteous acts, He establishes them through law for our own benefit.

Thus, the Savior established a monument in honor of His "greatest deeds" through the words of David, inspired and moved by the Holy Spirit of God. The Prophet not only illustrates the victorious theme but also refers to some of the events that preceded this triumph. "Preserve me, O Lord, for in Thee have I trusted." This declaration, voiced by the prophet as if in the persona of Jesus Christ, is more fitting for humanity than for divinity. The Savior engaged in battle with the adversary as a man, not as God, thereby teaching us that the enemy can be defeated by those trained in spiritual warfare while simultaneously demonstrating the means He employed to achieve victory, thus offering us an example to follow. The Savior presents His prayer to God the Father in a human manner; this earnest prayer is distinctly noted in the Gospel. Here, He implores protection from all the schemes of the enemy, both blatant and subtle, stating: "Lord, preserve me, for I have put my trust in You alone; in no one else do I trust. For I know that You save all who trust in You."

Instead, he earnestly requests that God be his protector throughout his life and in death, as detailed further. Through the subsequent statement, ‘I trusted in Thee,’ he demonstrates his lifelong reliance on God alone, affirming his trust in no one else, whether human or otherwise.

The Hebrew text, at its most direct level, can be applied to David, expressing his faith in God amidst great distress and imminent peril of death (1-2), voicing his disdain for idolatry (3-4), and proclaiming his delight in the Lord (5-7). Moreover, he articulates the basis for his assurance in deliverance from the impending threat of death (8-11). We believe that David, during a period of intense personal suffering, was granted prophetic vision to behold on the Mount of Olives his Anointed One. With deep compassion, he poured forth this psalm from his innermost being. In anguish, the God-Man anticipated the dreadful trials that awaited Him, confronting the terrors of death and the grave; trembling in fear, He seeks strength from the Father, asking not to falter in the immense battle against sin and to remain unvanquished. Yet, despite His apprehension, He places complete trust in God.

Blessed Theodoret remarks that the superscription highlights not only the Savior's death but also His victory, as pillars are erected not only at tombs but also to honor victors and bear inscriptions that reveal their triumphs to the uninformed. This conveys the meaning behind the psalm's superscription, identified as pillar-writing.

The Hebrew term "migtam" translates to "gold." As a result, the psalms with this title are often referred to by scholars as the golden or precious songs of David, reflecting their unique and profound significance. The content of Psalm 15 is both prophetic and Messianic. The Holy Apostles Peter and Paul (Acts 2:25-28; Acts 13:35) along with the Fathers, including St. Chrysostom, St. Athanasius, and St. Theodoret, all connect this psalm to the Savior, Jesus Christ, and His resurrection.

During His Passion, Christ speaks to God the Father, placing His faith in Him, believing that He will raise Him triumphantly from the dead. In times of earthly trials, the believer echoes this sentiment: ‘Lord Jesus Christ, Son of God, have mercy on me a sinner’.