The Church Fathers on this verse

Psalm 16 (15):9Meaning & Commentary from the Church Fathers

Therefore my heart hath been glad, and my tongue hath rejoiced: moreover, my flesh also shall rest in hope.

Douay-Rheims · Hebrew numbering, Septuagint numbering in brackets.

לָכֵ֤ן ׀ שָׂמַ֣ח לִ֭בִּי וַיָּ֣גֶל כְּבוֹדִ֑י אַף־בְּ֝שָׂרִ֗י יִשְׁכֹּ֥ן לָבֶֽטַח׃

Hebrew (Masoretic text)

The Church Fathers on this verse

7 Church Fathers comment on this verse · 9 commentaries

Augustine of Hippo

5th centuryChurch Father

The Jewish people do not believe that the Messiah they anticipate can experience death. They maintain that the Messiah prophesied in the Law and the Prophets differs from our Messiah, envisioning Him as someone detached from earthly suffering. Thus, in a remarkable display of pride and ignorance, they claim that the passages we have cited (Psalms 3:6, Psalms 40:9) refer not to death and resurrection, but rather to sleep and awakening.

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However, Psalm 15 provides clear evidence: "Wherefore my heart rejoiceth, and my tongue is glad; even my flesh shall rest in hope: for Thou wilt not leave my soul in hell, nor let Thy holy one see corruption." Who could proclaim that their flesh rests in the assurance that their soul will not remain in Hades, but instead return to animate the body once more, to prevent it from decaying like other corpses—who but the One who was resurrected on the third day? Such a declaration cannot be attributed to the prophet and king David.

Thus, I experience joy in my reflections and delight in my speech. Additionally, my body finds solace in hope. My flesh will not languish in ruin, but shall rest in anticipation of the resurrection.

Athanasius the Great

4th centuryChurch Father

The mortal body does not surrender to death by personal choice but rather through the inherent laws of nature, which people do not desire. However, the Lord, who is eternal and unchangeable, although He assumed a mortal body, held the divine authority to depart from this flesh and return to it at His discretion. It was appropriate for that which is mortal to transcend its natural state and become impervious to death through the Word that adorned it. Just as He conformed to our nature by embracing our physical form, we too gain His everlasting life by embracing Him.

Jerome of Stridon

4th centuryChurch Father

The resurrected body It has been suggested by some that because the Lord was able to pass through closed doors, it indicates that He did not rise in the same physical body that had experienced death. Let us listen to what the Lord Himself has conveyed in this passage. After the Savior's death, the body that once lived was laid in the tomb; thus, it is that very body which was raised, that had lain in death within the tomb at the moment when the soul departed. If this is the case, how can one assert that an elevated, spiritual body—rather than the same flesh—was resurrected in the Lord?

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We must acknowledge that the body of Christ has been glorified, reflecting the glory we believe the saints will ultimately receive; indeed, the perishable body will be transformed into incorruptibility, and the mortal body into immortality. Before His suffering, Christ was transfigured and manifested in heavenly glory on the mountain, although He retained the same flesh as before, yet it was a glory unlike any experienced previously. In the same way, after His resurrection, He possessed a body of the same essence as that which existed prior to His Passion, but now imbued with a surpassing glory and majesty. Thus, the words of Paul are realized: Therefore, from now on, we regard no one according to the flesh; even though we once regarded Christ according to the flesh, we no longer do so (2 Cor 5:16).

The phrase ‘this for this cause’ should be connected to the prior discussion, indicating that the source of the Psalmist's joy and delight is the presence of the Lord ever before him, remaining steadfast while standing at his right hand. Thus, he states: ‘My heart is glad, and my tongue rejoiceth,’ which reflects a song of praise to the Father for the salvation of humanity, as he acknowledges, ‘for during my sufferings on the cross the Lord is at my right hand.’ This also serves as a rebuttal to those who interpret the bodily references in Scripture in a strictly literal manner. They should consider whether the tongue can indeed rejoice on its own, or whether joy arises from the faculties of thought and reason.

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It is specified not that ‘the tongue rejoices,’ but rather ‘my tongue rejoices.’ Therefore, the concept of the tongue, along with the other body parts, should be understood to engage in shared actions, as stated in the Proverbs: ‘In the hand of the tongue is death and life’ (Proverbs 18:21). Contrarily to what is found in the Acts of the Apostles and the Vulgate, which reads ‘my tongue rejoiced,’ the Septuagint and other translations phrase it differently, where ‘glory’—the Hebrew ‘kabod’—is referenced instead of ‘tongue,’ which would be ‘lason.’ I believe that the glory of orators is found in their commendable speeches, the physicians in their diligent healing, the athletes in their prowess, and various craftsmen in their expertise. Hence, the language we employ to express our thoughts stands in place of glory. Alternatively, it may symbolize the glory recognized by Christ in His incarnation. This is alluded to in the statement, ‘My glory, and he that lifteth up my head’ (Psalms 3:4). Additionally, we can understand that the apostles represent His glory; they glorified Him throughout the earth. Much like we attribute the glory of shepherds to their vast flocks, that of teachers to their knowledgeable students, and that of emperors to their formidable armies. Even the Apostle John affirms, ‘We have seen His glory, glory as of the only begotten of the Father, full of grace and truth’ (John 1:14), and it is also written, ‘Arise, my glory, arise’ (Psalm 56:9). We believe this reflects the glory of the Saviour that the apostles witnessed during the humiliation of His Flesh, allowing them to perceive not only the manifest but also the concealed aspects of His Body.

Theodoret of Cyrus

5th centuryChurch Father

It is unnecessary for us to elaborate on this matter, as the holy Peter, who received divine insight from the Father, the Son, and the Holy Spirit, has long since provided an interpretation of these words. While addressing the Jews and bearing witness, he declared: 'Brethren, I must speak with confidence to you regarding our forefather David, who died and was laid to rest, and whose tomb remains among us to this very day. This man was a prophet and was aware that God had promised him by an oath to raise up Christ from his descendants according to the flesh. He foresaw and spoke of the resurrection, that His soul would not be abandoned to Hades, nor would His body undergo decay' (Acts 2:29-31).

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Furthermore, it is stated: 'For David, after he had served his own generation by the will of God, fell asleep, was buried with his fathers, and experienced decay: but He whom God raised up saw no decay' (Acts 13:36-37). These truths must be revealed to those who interpret them erroneously, as well as to the Jews, since they clearly highlight the folly of the Jewish perspective. Accordingly, the Lord Christ also speaks from His human experience, declaring, 'Empowered by the divine nature, I embrace the salvific suffering and rejoice in the hope of the resurrection; for neither shall my soul be left in Hades, nor shall my body undergo the corruption that is its natural consequence; I shall soon be raised to life, demonstrating this path to all humanity.'

Euthymios Zigabenos

11th centuryCommentator

For this reason my spirit is filled with joy, and my voice exalts in praise. My heart rejoices because I have reclaimed what was taken from me by my enemy; I have overcome that foe, strengthened by my mighty Helper, God the Father. Therefore, my voice rejoices and sings victorious praises to the Lord, celebrating His greatness. Yet, my flesh shall also rest in the earth with confidence and hope. This refers to the grave where the Lord's body was laid, with the assurance of His imminent resurrection. Foreseeing His rising, the Lord frequently told His disciples that He would rise again on the third day.

Irenaeus (Klementjewsky)

18th centuryCommentator

In this passage, the prophet reflects on the unmatched reward that comes from faith, which is consistently highlighted throughout Holy Scripture. This faith provides not just peace but also deep joy and reliability, serving as the foundation of true happiness in this earthly life. In contrast, those who are wicked, despite any apparent victories or moments of joy they may experience, ultimately lack genuine happiness and cannot claim lasting peace of mind; they perpetually wrestle with inner turmoil and dissent. On the other hand, David not only experiences joy within but also expresses it through his words and actions. This is justified, as the faithful, while rejoicing in their hearts, also proclaim with their voices that God sustains their lives and well-being. Therefore, the Prophet wisely includes his body in this divine grace, resting it in the security of God’s mercy and safeguarding.

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

The essence of Christ found joy in the divine presence, which fortifies us. He endured suffering and death, then triumphed over the grave, embodying divine majesty. The voice of Christ and the holy apostles celebrated when the Holy Spirit came upon them in flames of fire (Acts 2:3). The body of Christ was laid in the grave, filled with the anticipation of resurrection (Athanasius). Even during His earthly ministry, the Lord bestowed upon His beloved followers the gifts of discernment and the ability to perform miracles.

Cross references

Passages read together with this verse.