Exegetical and Hermeneutical Commentary of Psalms 16:4
Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips.
4. Their sorrows ] This, and not their idols (Targ. Symm. Jer.), is the right rendering. Cp. Psa 32:10; 1Ti 6:10.
that hasten after another god] The Heb. cannot be so rendered. Rightly R.V., that exchange the Lord for another god. Cp. Psa 106:20; and the exact parallel in Jer 2:11. Less probable is R.V. marg., give gifts for; for though the verb is used of giving a dowry for a wife (Exo 22:16), and marriage is a common figure for the relationship between God and His people, the wife in this figure always represents the people.
Their drink offerings of blood ] Variously explained of libations accompanying human sacrifices, or libations of blood offered in idolatrous rituals instead of oil and wine, or libations offered with blood-stained hands and therefore abominable (Isa 1:15; Isa 59:3); but probably meaning that their libations are as detestable as though they were composed of blood. Cp. Isa 66:3.
nor take up &c.] R.V., nor take their names upon my lips. Not the idolaters’ names, but the names of their gods, which are the expression of their religion. “In Semitic antiquity the very name of a god included a predication of his power, dignity, or virtues; so that even to utter such names as Baal and Molech, that is Lord and King, was an act of homage.” (Robertson Smith.) Cp. Exo 23:13; Hos 2:17; Zec 13:2.
Fuente: The Cambridge Bible for Schools and Colleges
Their sorrows shall be multiplied – The word here rendered sorrows – atstseboth – may mean either idols or sorrows. Compare Isa 48:5; Psa 139:24; Job 9:28; Psa 147:3. Some propose to render it, Their idols are multiplied; that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Aramaic Paraphrase renders it. But the common construction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not he found among their number, or be united with them in their devotions.
That hasten after another god – Prof. Alexander renders this, Another they have purchased. Dr. Horsley, Who betroth themselves to another. The Septuagint, After these things they are in haste. The Latin Vulgate, Afterward they make haste. The Hebrew word – mahar – properly means to hasten; to be quick, prompt, apt. It is twice used Exo 22:16 in the sense of buying or endowing; that is, procuring a wife by a price paid to her parents; but the common meaning of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or willingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God; they readily embrace an opposite course – following the world and sin.
Their drink-offerings of blood – It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob Gen 35:14 is said to have set up a pillar in Padan-aram, and to have poured a drink-offering thereon. Compare Exo 29:40-41; Exo 30:9; Lev, Lev 23:13; Num 15:5. The phrase drink-offerings of blood would seem to imply that the blood of the animals slain in sacrifice was often mingled with the wine or water that was thus poured out in the services of the pagan gods. So Jarchi, Aben Ezra, and Michaelis suppose. It would seem, also, that the worshippers themselves drank this mingled cup. They did this when they bound themselves by a solemn oath to perform any dangerous service. DeWette. The eating, and consequently the drinking of blood, was solemnly forbidden to the Israelites (compare Gen 9:4; Lev 3:17; Lev 7:26; Lev 17:10); and the idea here is, that the psalmist had solemnly resolved that he would not partake of the abominations of the pagan, or be united with them in any way in their worship.
Nor take up their names into my lips – As objects of worship. That is, I will not in any way acknowledge them as gods, or render to them the homage which is due to God. The very mention of the name of any other god than the true God was solemnly forbidden by the law of Moses Exo 23:13, And make no mention of the name of other gods, neither let it be heard out of your mouth. So the apostle Paul says Eph 5:3, But fornication, and all uncleanness, or covetousness, let it not once be named among you, as becometh saints. The idea in these places seems to be, that the mere mention of these things would tend to produce dangerous familiarity with them, and by such familiarity take off something of the repugnance and horror with which they should be regarded, They were, in other words, to be utterly avoided; they were never to be thought of or named; they were to be treated as though they were not. No one can safely so familiarize himself with vice as to render it a frequent subject of conversation. Pollution will flow into the heart from words which describe pollution, even when there is no intention that the use of such words should produce contamination. No one can be familiar with stories or songs of a polluted nature, and still retain a heart of purity. The very passage of a polluted thought through the mind leaves pollution behind it. How much more is the mind polluted when the thought is dwelt upon, and when utterance is given to it in language!
Fuente: Albert Barnes’ Notes on the Bible
Psa 16:4
Their sorrows shall be multiplied that hasten after another God.
The sorrows of idolaters
There is no other fact more incontrovertibly established than the fact that idolatry of every sort is a system of sorrows. Forsaking the one living and true God to serve other gods has written the scroll of human history, within and without, with mourning and lamentation and woe. The command, Thou shalt have no other gods, but Me, is a command grounded in the nature of things, and the necessities of the human soul. The human soul cannot have any other god without piercing itself through with many sorrows. The moment it adopts, as the object of its supreme love and adoration, any other being than the Lord God it begins to degenerate. The result is the same degeneracy where the attempt is made even to blend with the worship of the true God the worship of other beings. Saint worship has proved as disastrous to human progress as the worship of pagan gods and heroes. Italy has been as sadly degraded by papal as it ever was by pagan Rome. Jupiter, and Venus, and Bacchus, and Mars have only been displaced by saints as little entitled to our respect. It is only as the soul chooses for its worship an object of supreme excellence that it rises in the scale of moral and intellectual dignity. Such an object Davids soul had chosen as the God of its worship: Their drink offerings of blood will I not offer, nor take up their names into my lips. Drink offerings of wine were offered by the Israelites; but all such offerings of blood were forbidden them (Lev 17:9-14). The heathen, however, in their worship, both drank and offered blood. It will be recollected by the reader of history that Catiline pledged his accomplices in a goblet of blood, binding them by fearful oaths to the performance of fearful deeds, previous to explaining to them his plan for the massacre of the Roman senate and people. Hannibal, too, is said to have made a blood-drinking vow. We have read also of a tyrant who, piercing his enemies with hot irons, and gathering the blood in a cup as it flowed, drank one half of it, and offered up the other half to his god. These illustrations go to prove that worshipping other gods than the true God degrades men more and more, until the words brute and fiend are the only words that accurately describe him. (David Caldwell, A. M.)
The misery of idolatry
The Psalmist here introduces the subject of idolatry, and forms respecting it a worthy and decided resolution. He speaks of the misery of such as attach themselves to the worship and service of false gods. Not only shall they be subjected to calamity, but their calamities shall be manifold. This arises from two causes. The gods in whom they have placed their confidence are mere imaginary beings. And by forsaking the true God they have forfeited all the advantages which trust in Him and obedience to Him would have certainly produced. On account of the sinfulness and misery of such conduct the Psalmist determined that he should not be chargeable with it. True, we are not in danger of becoming idolaters in the literal and original sense of the word. But the substance of the crime is contained in your feeling and showing a stronger attachment to some other being than to the Supreme Being. It is of no consequence what it is to which you thus pay the homage and give the glory which are due to God alone. Idolatry is to serve the creature more than the Creator. Beware of the guilt of idolatry, and of the vengeance which impends over those who indulge in it. The Psalmist goes on to say, The Lord is the portion of mine inheritance. This refers both to the future life and to the present, the life that now is. In all that happens to us we will recognise the operation of His combined mercy and wisdom and faithfulness. Then our lines will have fallen in pleasant places. But our principal concern is with our spiritual circumstances. (A. Thomson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Their sorrows shall be multiplied that hasten after another god] The Chaldee has: “They multiply their idols, and afterwards hasten that they may offer their gifts.” In the Hebrew text there is no word for God, and therefore Messiah or Saviour might be as well substituted; and then the whole will refer to the unbelieving Jews. They would not have the true Christ; they have sought, and are seeking, another Messiah; and how amply fulfilled has the prophetic declaration been in them! Their sorrows have been multiplied for more than 1800 years.
The Vulgate and Septuagint, and after them the AEthiopic and Arabic, have given this clause a widely different turn: “their afflictions have been multiplied, and afterwards they have run swiftly;” referring to the suffering saints: the more they were afflicted and persecuted, the more fervent and prosperous they became.
Their drink-offerings of blood will I not offer] nesech is a libation, whether of wine or water, poured out on the sacrifice. A drink-offering of blood is not a correct form of expression; it is rather the libation on the blood of the sacrifice already made. Coverdale translates the same; but Mathewes, who reformed his text in a few places, has Their brente offeringes of bloude, without much mending the text; though by this the exceptionable idea of a drink-offering of blood is avoided. As applicable to our Lord, here is an intimation that their libations and sacrifices should cease. None of these should exist under the Christian dispensation; Jesus Christ’s offering upon the cross being the accomplishment and termination of all such sacrifices.
Nor take up their names into my lips.] None of those sacrifices shall be mentioned with any kind of respect after the end of their institution shall have been accomplished; for sacrifice, offering, burnt-offering, and sacrifice for sin, such as are offered according to the law, God would no longer receive; therefore Jesus said; “Lo, I come to do thy will; a body hast thou prepared me.” Since that time all these sacrifices have ceased. The old Psalter is curious: –
Ver. 4. Multiplicate sunt infirmitates eorum; postea acceleraverunt.
Trans. Manyfalded er thair sekenes: and sythen thai hasted thaim.
Par. – That es at say; thai knew that thai war ful seke in body and saule, and sythen thai hasted tham til the Leche; for he that feles him seke, he sekes remedy. Il men wenes that thai er noght seke for thi that dye in thair syn.
Non congregabo conventicula eroum de sanguinibus, c.
Trans. I sal noght gadyr the coventes of tha of blodes ne I sal be menand of their names thurgh my lippis.
Par. That est at say, by the coventes of haly men, my servaundes sal nout fleschely, but gastly: for blode bytakyns syn and unclenes that that er in, that folous thair flesche, and the vanites of thair blode; that er comen of grete kyn. Ne I sal by menand of thair names; for thai er chaunged fra syn till ryghtwisnes on domesday, qwen I sal speke thrugh my lippes til thaim that haldes the name of wykednes: sa ye weryed til fyer with outen end.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That hasten after another god; or, that present or endtoo (as this verb signifies, Exo 22:16) another god, to wit, with oblations, as it follows. God is not expressed in the Hebrew text, but seems fitly and necessarily to be understood, because of the following offerings, which are made to none that is not either really or by reputation a god. The sense is, Idolaters, notwithstanding all their zeal or cost about their idols, gain nothing to themselves but abundance of sorrow and misery. This he mentioneth partly as one reason why he would have no fellowship with them in their idolatrous worship, which he adds in this verse; and partly that by this comparison he might illustrate and commend his own happiness, in having the Lord for his portion, of which he speaks, Psa 16:5,6. Or thus, Let their sorrows be rntdtiplied, &c. Having showed his great respect and affection to the saints and excellent servants of the true God, he now declares what an abhorrency he had for those that forsake the true God, and worship idols; to whom he wisheth increase of their sorrows, whereby they may either be awakened and converted to the Lord again, or may be cut off, if they be impenitent and incorrigible.
Drinkofferings; under which he comprehends all their offerings, the reason being for substance the same in all; but he mentions these particularly, because of a special corruption in them above their other sacrifices, to wit, that the very matter of them was unlawful, as we shall see; which also might serve both to convince and deter those Israelites which hearkened after idolatry, and made no conscience of maintaining communion with idolaters, which was the case of many of them in Sauls time; and to justify himself for his detestation of them, . and of all fellowship with them. Of blood; in which the Gentiles used (as divers learued men have observed) to offer, and sometimes to drink part of the blood of their sacrifices, whether of beasts or of men, as either of them were sacrificed; which must needs be very hateful to God, because he had so severely forbidden the drinking of blood to his people, either at their sacrifices, or in their common food.
Nor take up their names, i.e. of those other gods mentioned before. I abhor the very name and memory of them. Not that he thought it unlawful to name these idols, which is frequently done by holy prophets, but to express the odiousness of the thing by his loathing of the very name and shadow of them. Compare Exo 23:3; Deu 12:3; Hos 2:16,17; Eph 5:3. Or the sense is, I will not swear by them; for taking up ones name is used for swearing, Exo 20:7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. He expresses his abhorrenceof those who seek other sources of happiness or objects of worship,and, by characterizing their rites by drink offerings of blood,clearly denotes idolaters. The word for “sorrows” is bysome rendered “idols”; but, though a similar word to thatfor idols, it is not the same. In selecting such a term, there may bean allusion, by the author, to the sorrows produced by idolatrouspractices.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Their sorrows shall be multiplied,…. Not the sorrows of the saints and excellent ones, by seeing the idolatry of men, as Aben Ezra interprets it; but the sorrows of such
[that] hasten [after] another [god]; a false god, an idol, to serve and worship it; for, generally speaking, idolaters are more forward, eager, and hasty to attend a false worship, than the worshippers of the true God are to attend his service: now their sorrows are many, even in their worship, by cutting their bodies with knives and lancets, as the worshippers of Baal did; and by sacrificing their own children, which, notwithstanding their rash and precipitate zeal, could not fail of giving them pain and uneasiness; and, besides temporal punishments inflicted on them for their idolatry by God, and stings of conscience, which must sometimes attend them, the wrath of God lies upon them, and they will have their portion in the lake of fire, and the smoke of their torment will ascend for ever and ever. Some render the words, “their idols are multiplied”; and so the Chaldee paraphrase,
“they multiply their idols, and after that hasten to offer their sacrifices;”
when men leave the true God, they know not where to stop; the Heathens had not less than thirty thousand gods, and the Jews when they fell into idolatry ran in the same way, Jer 2:28. The word “god” is not in the original text, though the supplement is countenanced by the Jewish writers p, who interpret it in this way; but I rather think the text is to be understood not of Heathen idolaters, but of unbelieving Jews, who, rejecting the true Messiah, hasten after another Messiah, king, and saviour; when Jesus the true Messiah came they received him not; but when another came in his own name they were eager to embrace him, Joh 5:43; and to this day they are hastening after another; and in their daily prayers pray that the coming of the Messiah might be , “in haste”, in their days q; and the sense of the passage is, that the sorrows of the Jews, rejecting the Messiah and hastening after another, would come thick and fast upon them, until wrath came upon them to the uttermost, Mt 24:6 1Th 2:16; and it holds good of all, whether Jews or Gentiles, that hasten after another saviour; that say to the works of their hands, that they are their gods, or go about to establish a righteousness of their own, or seek for life and salvation by their own doings; these, sooner or later, will lie down in sorrow, Isa 50:11;
their drink offerings of blood will I not offer: meaning not the libations of the Gentiles, which were not wine, according to the law,
Nu 15:10; but blood, even sometimes human blood; but the sacrifices of the Jews, which were either got by blood, murders and robberies, and on that account were hateful to God, Isa 61:8; or rather the sacrifices of bloodthirsty persons, whose hands were full of blood, Isa 1:11; and such were the offerings of the priests, Scribes, and Pharisees, in Christ’s time, who were the children of them that killed the prophets, and sought after the blood of Christ. Or it may be rendered, “I will not offer their drink offerings because of blood” r; meaning his own blood shed for the remission of sins, which being obtained, there remains no more offering for sin; and so the words may express the abolition of all legal sacrifices, and the causing of them to cease through the blood and sacrifice of Christ. This shows the person speaking to be a priest, and therefore could not be David, but must be the Messiah, who is a priest after the order of Melchizedek; and who had a better sacrifice to other up than any of the offerings of the Jews, even his own self, by which he has put away sin for ever. He adds,
nor take up their names into my lips; not the names of idol deities, nor of their worshippers, but of the Jews that rejected him as the Messiah, for whom he would not pray, Joh 17:9; and so as he refused to offer their sacrifices, he would not perform the other part of his priestly office for them in intercession; though this may also have respect to the rejection of the Jewish nation as the people of God; writing a “Loammi”, Ho 1:9, upon them, declaring them to be no longer the children of the living God; leaving their names for a curse, a taunt, and a proverb in every place; expressing the utmost abhorrence of them, and showing the utmost indignation at them, as persons whose names were not worthy or fit to be mentioned, Eph 5:3.
p Jarchi, Aben Ezra, Kimchi, Ben Melech, & Abendana in loc. q Seder Tephillot, fol. 128. 2. r “propter sanguinem”, Cocceius, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
As he loves the saints so, on the other hand, he abhors the apostates and their idols. is to be construed as an appositional relative clause to the preceding: multi sunt cruciatus (cf. Psa 32:10) eorum, eorum scil. qui alium permutant . The expression would flow on more smoothly if it were : they multiply, or increase their pains, who…, so that would be the subject, for instance like (he whom Jahve loves), Isa 48:14. This Psa 16:4 forms a perfect antithesis to Psa 16:3. In David’s eyes the saints are already the glorified, in whom his delight centres; while, as he knows, a future full of anguish is in store for the idolatrous, and their worship, yea, their very names are an abomination to him. The suffixes of and might be referred to the idols according to Exo 23:13; Hos 2:19, if be taken collectively as equivalent to , as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of , which does not signify “their idols” (for idols are ), but their torments, pains (from derived from ), Psa 147:3; Job 9:28. The thought is similar to 1Ti 6:10, . is a general designation of the broadest kind for everything that is not God, but which man makes his idol beside God and in opposition to God (cf. Isa 42:8; Isa 48:11). cannot mean festinant, for in this signification it is only found in Piel , and that once with a local, but not a personal, accusative of the direction, Nah 2:6. It is therefore to be rendered (and the perf. is also better adapted to this meaning): they have taken in exchange that which is not God ( like , Psa 106:20; Jer 2:11). Perhaps (cf. the phrase ) the secondary meaning of wooing and fondling is connected with it; for is the proper word for acquiring a wife by paying down the price asked by her father, Exo 22:15. With such persons, who may seem to be in the eyes of the world, but for whom a future full of anguish is in store, David has nothing whatever to do: he will not pour out drink-offerings as they pour them out. has the Dag. lene, as it always has. They are not called as actually consisting of blood, or of wine actually mingled with blood; but consisting as it were of blood, because they are offered with blood-stained hands and blood-guilty consciences. is the min of derivation; in this instance (as in Amo 4:5, cf. Hos 6:8) of the material, and is used in other instances also for similar virtually adjectival expressions. Psa 10:18; Psa 17:14; Psa 80:14.
In Psa 16:4 the expression of his abhorrence attains its climax: even their names, i.e., the names of their false gods, which they call out, he shuns taking upon his lips, just as is actually forbidden in the Tra, Exo 23:13 (cf. Const. Apost. V. 10 ).; He takes the side of Jahve. Whatever he may wish for, he possesses in Him; and whatever he has in Him, is always secured to him by Him. does not here mean food (Bttch.), for in this sense (Lev 6:10) and (1Sa 1:4) are identical; and parallel passages like Psa 142:6 show what means when applied to Jahve. According to Psa 11:6, is also a genitive just like ; is the share of landed property assigned to any one; the share of the cup according to paternal apportionment. The tribe of Levi received no territory in the distribution of the country, from which they might have maintained themselves; Jahve was to be their , Num 18:20, and the gifts consecrated to Jahve were to be their food, Deu 10:9; Deu 18:1. But nevertheless all Israel is , Exo 19:6, towards which even and in Psa 16:3 pointed; so that, therefore, the very thing represented by the tribe of Levi in outward relation to the nation, holds good, in all its deep spiritual significance, of every believer. It is not anything earthly, visible, created, and material, that is allotted to him as his possession and his sustenance, but Jahve and Him only; but in Him is perfect contentment. In Psa 16:5, , as it stands, looks at first sight as though it were the Hiph. of a verb ( ). But such a verb is not to be found anywhere else, we must therefore seek some other explanation of the word. It cannot be a substantive in the signification of possession (Maurer, Ewald), for such a substantival form does not exist. It might more readily be explained as a participle = , somewhat like , Isa 29:4; Isa 38:5; Ecc 1:18, = , – a comparison which has been made by Aben-Ezra ( Sefath Jether No. 421) and Kimchi ( Michlol 11 a), – a form of the participle to which, in writing at least, , 2Ki 8:21, forms a transition; but there is good reason to doubt the existence of such a form. Had the poet intended to use the part. of , it is more probable he would have written , just as the lxx translators might have had it before them, taking the Chirek compaginis as a suffix: (Bttcher). For the conjecture of Olshausen and Thenius, in the sense: “thou art continually my portion” halts both in thought and expression. Hitzig’s conjecture “thou, thy Tummm are my lot,” is more successful and tempting. But the fact that the are never found (not even in Deu 33:8) without the , is against it. Nevertheless, we should prefer this conjecture to the other explanations, if the word would not admit of being explained as Hiph. from ( ), which is the most natural explanation. Schultens has compared the Arabic wamika , to be broad, from which there is a Hiphil form Arab. awmaka , to make broad, in Syro-Arabic, that is in use even in the present day among the common people.
(Note: The Arabic Lexicographers are only acquainted with a noun wamka , breadth ( amplitudo), but not with the verb. And even the noun does not belong to the universal and classical language. But at the present day Arab. ‘l – wamk (pronounced wumk), breadth, and wamik are in common use in Damascus; and it is only the verb that is shunned in the better conversational style. – Wetzstein.)
And since we must at any rate come down to the supposition of something unusual about this , it is surely not too bold to regard it as a .: Thou makest broad my lot, i.e., ensurest for me a spacious habitation, a broad place, as the possession that falleth to me,
(Note: It is scarcely possible for two words to be more nearly identical than and . The latter, usually derived from (a piece broken off), is derived from (a determining of the divine will) in Dderlein’s Homer. Glossar, iii. 124. But perhaps it is one word with . Moreover signifies 1) the sign by which anything whatever falls to one among a number of persons in conformity with the decision of chance or of the divine will, a pebble, potsherd, or the like. So in Homer, Il. iii. 316, vii. 175, xxiii. 351, Od. x. 206, where casting lots is described with the expression . 2) The object that falls to any one by lot, patrimonium, e.g., Od. xiv. 64, Il. xv. 498, , especially of lands. 3) an inheritance without the notion of the lot, and even without any thought of inheriting, absolutely: a settled, landed property. It is the regular expression for the allotments of land assigned to colonists ( ).)
– a thought, that is expanded in Psa 16:6.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Psalmist now describes the true way of maintaining brotherly concord with the saints, by declaring that he will have nothing to do with unbelievers and the superstitious. We cannot be united into the one body of the Church under God, if we do not break off all the bonds of impiety, separate ourselves from idolaters, and keep ourselves pure and at a distance from all the pollutions which corrupt and vitiate the holy service of God. This is certainly the general drift of David’s discourse. But as to the words there is a diversity of opinion among expositors. Some translate the first word of the verse עצבות, atsboth, by idols, (313) and according to this rendering the meaning is, that after men in their folly have once begun to make to themselves false gods, their madness breaks forth without measure, until they accumulate an immense multitude of deities. As, however, this word is here put in the feminine gender, I prefer translating it sorrows or troubles, although it may still have various meanings. Some think it is an imprecation, and they read, Let their sorrows be multiplied; as if David, inflamed with a holy zeal, denounced the just vengeance of God against the superstitious. Others, whose opinions I prefer, do not change the tense of the verb, which in the Hebrew is future, Their sorrows shall be multiplied; but to me they do not seem to express, with sufficient clearness, what kind of sorrows David intends. They say, indeed, that wretched idolaters are perpetually adding to their new inventions, in doing which, they miserably torment themselves. But I am of opinion, that by this word there is, at the same time, denoted the end and issue of the pains which they take in committing it; it points out that they not only put themselves to trouble without any profit or advantage, but also miserably harass and busy themselves to accomplish their own destruction. As an incitement to him to withdraw himself farther from their company, he takes this as an incontrovertible principle, that, so far from deriving any advantage from their vain superstitions, they only, by their strenuous efforts in practising them, involve themselves in greater misery and wretchedness. For what must be the issue with respect to those miserable men who willingly surrender themselves as bond-slaves to the devil, but to be disappointed of their hope? even as God complains in Jeremiah, (Jer 2:13,)
“
They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”
In the next clause there is also some ambiguity. The Hebrew word מהר, mahar, which we have translated to offer, in the conjugation kal signifies to endow, or to give. But as, in the conjugation hiphil, it is more frequently taken for to run, or to make haste, (314) many have preferred this latter meaning, and interpret the clause thus, that superstitious persons eagerly hasten after strange gods. And in fact we see them rushing into their idolatries with all the impetuosity and recklessness of madmen running in the fields; (315) and the prophets often upbraid them for this inconsiderate frenzy with which they are fired. I would, therefore, be much disposed to adopt this sense were it supported by the common usage of the language; but as grammarians observe that there is not to be found another similar passage in Scripture, I have followed, in my translation, the first opinion. In short, the sum of what the Psalmist says is this, That unbelievers, who lavish and squander away their substance upon their idols, not only lose all the gifts and offerings which they present to them, but also, by provoking the wrath of God against themselves, are continually increasing the amount of their miseries. Perhaps, also, the prophet has an allusion to the common doctrine of Scripture, that idolaters violate the promise of the spiritual marriage contracted with the true God, and enter into covenant with idols. (316) Ezekiel (Eze 16:33) justly upbraids the Jews, in that while the custom is for the lover to allure the harlot with presents, they, on the contrary, offered rewards to the idols to whom they prostituted and abandoned themselves. But the meaning which we have above given brings out the spirit of the passage, namely, that unbelievers, who honor their false gods by offering to them gifts, not only lose what is thus expended, but also heap up for themselves sorrows upon sorrows, because at last the issue will be miserable and ruinous to them.
I will not taste their libations of blood. By libations of blood some understand that there is a reference to sacrifices made of things acquired by murder or rapine. As, however, the prophet is not here inveighing against cruel and bloodthirsty men, but condemns, in general, all false and corrupt religious worship; and again, as he does not directly name sacrifices, but expressly speaks of the ceremony of taking the cup, and tasting a little of it, which was observed in offering sacrifices, (317) I have no doubt but that to this ceremony, as it was observed according to the law of God, he here tacitly opposes the drinking of blood in heathen sacrifices. We know that God, in order to teach his ancient people to hold in greater abhorrence murder and all cruelty, forbade them to eat or to drink blood either in their common food or in sacrifices. On the contrary, the histories of the heathen nations bear testimony that the custom of tasting the blood in their sacrifices prevailed among them. David, therefore, protests, that he will not only keep himself uncontaminated by the corrupt and false opinions by which idolaters are seduced, but that he will also take care not to show outwardly any token of his complying with or approving them. In the same sense we are to understand what follows immediately after, I will not take their names in my lips. This implies that he will hold idols in such hatred and detestation, as to keep himself from naming them as from execrable treason against the majesty of heaven. Not that it is unlawful to pronounce their names, which we frequently meet with in the writings of the prophets, but David felt he could not otherwise more forcibly express the supreme horror and detestation with which the faithful ought to regard false gods. This is also shown by the form of expression which he employs, using the relative only, their names, although he has not expressly stated before that he is speaking of idols. Thus, by his example, he enjoins believers not only to beware of errors and wicked opinions, but also to abstain from all appearance of giving their consent to them. He evidently speaks of external ceremonies, which indicate either the true religion, or some perverse superstition. If, then, it is unlawful for the faithful to show any token of consenting to or complying with the superstitions of idolaters, Nicodemuses (who falsely call themselves by this name (318)) must not think to shelter themselves under the frivolous pretext that they have not renounced the faith, but keep it hidden within their hearts, when they join in the observance of the profane superstitions of the Papists. Some understand the words strangers and their names, as denoting the worshippers of false gods; but in my judgment David rather means the false gods themselves. The scope of his discourse is this: The earth is filled with an immense accumulation (319) of superstitions in every possible variety, and idolaters are lavish beyond all bounds in ornamenting their idols; but the good and the holy will ever regard all their superstitious inventions with abhorrence.
(313) The Chaldee version reads, “their idols.” The Septuagint reads, ἀσθενειαι αὐτων, “their weaknesses,” or” afflictions;” and the Syriac and Arabic use a word of similar import. Bishop Patrick paraphrases the verse as follows: — “They multiply idols, (here in this place whither I am driven, 1Sa 26:19,) and are zealous in the service of another God. But I will never forsake thee by partaking with them in their abominable sacrifices, (in which the blood of men is offered,) nor by swearing by the name of any of their false gods.” “ Dathe observes, that עצבות, never signifies idols, the proper word being עצבים. See Gesenius and 1Sa 31:9; 2Sa 5:21; Hos 4:17. The other versions of the Polyglott support the common interpretation, which is also approved by Dathe, Horsley, Berlin, and De Rossi. ” — Roger’s Book of Psalms, in Hebrew, Metrically Arranged; vol. 2, p. 172.
(314) Walford translates the verse thus:—
“
They multiply their sorrows who hastily turn backward; Their libations of blood will I not offer; Nor will I take their names upon my lips.”
And the sense which he attaches to the passage is, that David having in the preceding verse declared his delight in the righteous, here states that those who turn away from God and his truth augment their own sufferings; and affirms it to be his resolution to have no fellowship with them in their religious services, which were polluted and detestable, or in the intercourse of friendship by making mention of their names.
(315) “ Et de faict, nous voyons de quelle impetuosite ils se jettent on leurs idolatries sans regarder, lien, tellement qu’il semble que ce soyent gens forcenez, qui courent a travers champs.” — Fr.
(316) Horsley reads, “They shall multiply their sorrows [who] betroth themselves to another. That is, who go a whoring after other gods.”
(317) “ Mais touche nommement la ceremonie qu’on observoit en sacrifices asgavoir de prendre la coupe et en gouster un peu.” — Fr. On the margin of the French version there is a reference to the Commentaries of Calvin upon Mat 26:26, and Gen 9:4.
(318) “ Qui se nomment ainsi, tort.” — Fr.
(319) “ Quoy que la terre soit pleine d’un grand areas d’infinite de superstitions.” — Fr.
Fuente: Calvin’s Complete Commentary
(4) Their sorrows.This verse offers also great variation in the ancient versions. The literal text runs Their sorrows [or, idols] (fem.) are multiplied (masc); another they hasten [or, change]. I will not pour out their libations from blood, and will not take their names upon my lips, which, with one or two slight changes in the punctuation, becomes
They shall multiply their sorrows
Who change to another god:
I will not pour out their bloody libations,
Nor take their names on my lips.
At the same time, from the evident allusion to the curse on Eve in Gen. 3:16, and the fact that the verb rendered hasten (comp. margin) means to buy a wife, it seems that the psalmist had the common prophetical figure for idolatry, viz., adultery, in his mind; but as he is not speaking of the Church as a whole, he does not work it out as the prophets do, by representing the idolaters as adulteresses.
The libations of blood seem to refer to the ghastly rites of Moloch and Chemosh. For the last clause comp. Exo. 23:13. To the Hebrews the very name of a god included a predication of his power. Hence the avoidance of even mentioning baal, but substituting bosheth, i.e., shameful thing, for it, even in proper names.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Hasten after another god Spoken of the zeal of idol worship-pers, and especially of apostates, who in distress and fear precipitately cast off Jehovah for idols. Such shall multiply sorrows. This verse is in marked contrast with the preceding.
Drink offerings of blood The drink offering was a libation of wine, poured upon the sacrifice on the altar. It accompanied both bloody and unbloody sacrifices. See notes on Lev 23:13; Lev 18:27; Num 15:5; Num 7:10. The “drink offering of blood,” might be so called because accompanying the bloody sacrifice, as opposed to the minchah, or unbloody offerings; or as being, among idol worshippers, associated with inhuman rites, or with bloodstained hands.
Nor take up their name into my lips Which the law forbade.
Exo 23:13
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 16:4. Their sorrows, &c. This verse is put in opposition to the foregoing one; and intimates, that the lot of the persons here mentioned shall be very different from that of the saints, who are the objects of his love. In the words, shall be multiplied, we may suppose our blessed Saviour to comprehend all the calamities which befel the Jews, for having rejected him, and for having desired another Messiah. And this expression, Their sorrows shall be multiplied, perfectly agrees with the condition wherein the Messiah found the Jews at his coming into the world: they had then for a considerable time been subject to the Roman yoke: but within a few years after, their sorrows were to be exceedingly multiplied, as a punishment to them for rejecting that true Messiah.
Hasten after another god The word god is not in the original; but added here, as most of the interpreters suppose that this text relates to idolaters: But here we may understand another Messiah: Our blessed Saviour seems by these words to have meant the Jews, who rejected him, and expected a Messiah very different from him, such as should come in worldly pomp, and establish a temporal kingdom among them. By their drink offerings, &c. in the next clause is meant, that the sacrifices which the Jews made to God of the blood of beasts, should be no more accepted, and that he would no longer have regard to the oblations of that unbelieving people. The latter words, take up their names, &c. may signify two things: 1. That this rebellious and obstinate people, for whom Jesus Christ had interested himself with so much love, was going to be thenceforth the object of his aversion; as the Jews testified their abomination of certain unclean hearts, by avoiding to mention them by their names. And, 2. That Jesus Christ would no longer pray unto God for them, as a nation.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 512
SUPERIOR BLESSEDNESS OF TRUE CHRISTIANS
Psa 16:4. Their sorrows shall be multiplied that hasten after another god.
THERE is not, in all the writings of the Old Testament, a portion of Scripture that more fully attests the Messiahship of the Lord Jesus than this. All depended on his resurrection from the dead. And to this psalm both Peter, at the commencement of his ministry to the Jews [Note: Act 2:25-32.], and Paul, on his first solemn mission to preach to the Gentiles, made their appeal as predicting the resurrection of the Lord Jesus on the third day [Note: Act 13:31-37.]. In the beginning of the psalm, David speaks more particularly respecting himself: but even there he declares the blessedness of the Lords people, and especially of those who were looking forward to the Messiah, beyond all the worshippers of false gods. And the contrast which he there forms will be the subject of our present meditations.
To elucidate it, I will,
I.
Confirm the assertion in my text
It is universally true that their sorrows are multiplied that hasten after another god. It is realized amongst,
1.
Pagans
[They worship gods of wood and stone And their sorrows are universally and greatly multiplied. The very instant they begin to feel a sense of guilt upon their souls, there is nothing so painful but they will do it, in order to conciliate the favour of their gods. The offering of human sacrifices, to which I apprehend the Psalmist refers [Note: See the words following our text, which refer to the cruel and idolatrous usages of the Canaanites, the very names of whose idols were forbidden to be named.], sufficiently attests this: and the self-devotion of those who, at this day, cast themselves under the wheels of the temple of Juggernaut, in order to sacrifice their lives to that detestable idol, places beyond a doubt the miseries sustained by idolaters, even where civilization is in other respects very considerably advanced ]
2.
The votaries of this world
[Look at those who are serving divers lusts and pleasures, and seeking happiness in the gratification of their own passions. Is the licentious fornicator, or the base adulterer, happy? No: they hate the light: they are ashamed to be seen in the pursuit of their unhallowed practices: and they contract a load of guilt, which, in hours of reflection, surely oppresses their minds, and renders them afraid to meet their God. Even in temporal matters, the follower of forbidden pleasures often suffers to a great extent: and what he suffers in the eternal world, let the Rich Man, who disregarded the suit of Lazarus, attest. Truly, whether pleasures, riches, or honours be thus idolized, they heap distress and anguish on their votaries, both in this world and in the world to come.]
3.
The followers of a legal and Pharisaic righteousness
[This, too, is idolatry, no less than the indulgence of covetousness, lewdness, or any other corrupt propensity. And what a load, yea, what an insupportable burthen, does it entail! The Pharisees of old were far from happy: and so are the Papists now; for, whilst they have recourse to rites of mans device, instead of seeking acceptance through the atoning blood of Christ, they put their own good works in the place of Christs, and accumulate to themselves sorrows without end. But what shall we say of the disappointment they will feel on entering into the presence of their God? They thought to purchase heaven: but the inadequacy of their efforts will instantly appear, and the impiety of their conceits be visited with suitable expressions of Gods merited indignation.]
Connected as this assertion is with all the following context, I shall be led to,
II.
Contrast it with the state of the Lords people
If it be true that their sorrows shall be multiplied that hasten after another god, it is no less true, on the other hand, that their joys shall be multiplied that hasten after the Lord Jesus Christ, who is the true God and eternal life [Note: 1Jn 5:20.]. Yes, verily, they shall greatly rejoice; as it is said, Rejoice in the Lord alway; and again I say, rejoice. To them shall be vouchsafed,
1.
Peace of conscience
[This is unknown to any human being, except to him who believes in Christ. Others may have the insensibility of beasts, or the confidence of fanatics: but the tranquillity of mind which arises from a sense of Gods pardoning love upon the soul is altogether unknown to them. They possess it not. They cannot possess it, because God is not in reality reconciled towards them. There are no means of acceptance with God, but those provided in his Gospel: and, whether men are rejecting his Gospel as infidels, or substituting something else in the place of it, they are equally cut off from all hope of its benefits. But the Believer in Christ is fully accepted of his God: and, being justified by faith, he has peace with God; and he may say, with undoubting assurance, The Lord is the portion of mine inheritance, and my cup [Note: ver. 5.].]
2.
Holiness of heart and life
[Here, also, the Believer stands elevated above all the rest of mankind. Others may be fair as whited sepulchres: but the Believer is renewed in his inward man, and transformed into the divine image in righteousness, and true holiness. And need I say what a source of happiness this is? The prophet tells us, that the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever [Note: Isa 32:17.]. And to the same effect the Psalmist, speaking in his own as well as in the Messiahs name, informs us: I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope [Note: ver. 8, 9.].]
3.
The prospect and possession of everlasting glory
[He has a title to eternal life, and even the begun possession of it in his soul [Note: Joh 3:36. 1Jn 5:11-12.]. Hence, in the language of David and the Messiah himself, he is privileged to say, Thou wilt not leave my soul in hell: thou wilt shew me the path of life: in thy presence is fulness of joy: at thy right hand there are pleasures for evermore. As to the full enjoyment of heaven, I attempt not to describe it. No words can paint it; no imagination can conceive it. But it shall be the assured and everlasting possession of all who believe in Christ.]
What, then, shall I say?
[Hasten after this blessed Saviour, determining never to relax your diligence, till you have fully apprehended him, and been finally apprehended of him. See what exertions the Pagans make, in order to please their gods of wood and stone. See, too, with what indefatigable zeal the worldling serves his gods, accounting his whole life little enough for the attainment of the object of his pursuit, whether it be pleasure, or riches, or honour. See also the self-denying exercises of him who is labouring to establish a righteousness of his own, instead of submitting to the righteousness which is of God through faith in Christ. And shall any of these do more for their gods than you for yours? Shall not the Saviour of your souls be counted worthy of all that can possibly be done or suffered for him? I say, look at the earnestness of others in the service of false gods, and stand amazed at your lukewarmness in the service of him who has redeemed you to God by his own most precious blood. There is nothing which idolaters of all the different classes will not give to their respective gods: and let there be nothing withheld from your Lord and Saviour: yea, give your whole selves [Note: See the marginal reading of the text.] to him; and let your whole body, soul, and spirit, be sanctified to him, henceforth, and for evermore.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
It is easy to perceive to what those expressions have reference. No sacrifices could atone for sin, neither satisfy the guilty conscience. If the sacrifices under the law were offered by Israel, with an eye of faith to Jesus, then they were sweetly satisfying and consolatory. But, void of this, it was not possible that the blood of bulls, and of goats, should take away sin. Heb 10:4 . It is remarkable, and very conclusive on this subject, that Christ never, in all his ministry, spake of the law sacrifices but with an eye to the sacrifice of himself. Mat 20:28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 16:4 Their sorrows shall be multiplied [that] hasten [after] another [god]: their drink offerings of blood will I not offer, nor take up their names into my lips.
Ver. 4. Their sorrows shall be multiplied ] Many sorrows shall be to those wicked idolaters, Psa 32:10 , some of their own creating by their superstitions and will worships (vide Plutarch, ); others from a jealous and just God; others from the devil, who acteth and agitateth them, beateth and whippeth them (as at this day he doth the poor Indians, who worship devils in most terrible figure; believing that they are permitted of God to punish or spare them at their pleasure); and some they shall be sure of from me whenever I come to the kingdom. Some, after the Chaldee, read it, their idols are multiplied. The old heathens had thirty thousand in Hesiod’s days. In China there are said to be at this day no fewer than a hundred thousand idols, which they use to whip if they come not at a call to help them. Before a sick man they put the devil’s picture, that he may learn to know him in another world, and take him for his friend.
That hasten after another god
Their drink offerings of blood
Nor take up their names into my lips
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
their names: i.e. the names of their gods.
Fuente: Companion Bible Notes, Appendices and Graphics
Their: Psa 32:10, Psa 97:7, Jon 2:8, Rev 14:9-11, Rev 18:4, Rev 18:5
hasten: etc. or, give gifts to another
drink: Gen 35:14, Lev 23:13, Isa 57:6, Isa 65:11, Isa 66:3, Jer 7:18
take: Exo 23:13, Jos 23:7, Hos 2:16, Hos 2:17
Reciprocal: Gen 26:18 – and he Num 29:22 – drink offering Num 32:38 – gave other names unto the cities Deu 12:3 – and destroy 2Ki 1:6 – therefore Isa 50:11 – ye shall Zec 13:2 – I will cut
Fuente: The Treasury of Scripture Knowledge
Psa 16:4. Their sorrows, &c. Having showed his great respect and affection to the saints and servants of the true God, he now declares what an abhorrence he had for those that worshipped idols, the increase of whose sorrows he foretels, that a consideration thereof might be a means of awakening and converting them to the Lord. That hasten after another God Or, that present to, or endow, (as the verb , mahar, signifies, Exo 22:16,) another God, namely, with oblations, as it follows. The sense is, Idolaters, notwithstanding all their zeal or cost about their idols, gain nothing to themselves but abundance of sorrow and misery. This he mentions as a reason why he would have no fellowship with them in their idolatrous worship; and also, that by this comparison he might illustrate and commend his own happiness, in having the Lord for his portion, of which he speaks, Psa 16:5-6. Their drink-offerings of blood Under which he comprehends all their offerings, none of which would he be concerned in offering; but he mentions these particularly, because of the peculiar wickedness implied in these sacrifices, more than in others. For in these, as divers learned men have observed, the heathen used not only to offer, but even to drink part of the blood of their sacrifices, whether of beasts or men, according as either of them were sacrificed. Which must needs have been very hateful to God, because he had so severely forbidden his people to drink or eat blood, either at their sacrifices or at their common meals. By this the psalmist probably meant to convince those Israelites of the greatness of their sin who hankered after idolatry, and made no conscience of maintaining communion with idolaters, (which was the case with many of them in Sauls time,) as well as to justify himself for his detestation of them and of all fellowship with them. Nor take up their names into my lips The names of those other gods mentioned before. I abhor the very name and memory of them. Not that he thought it absolutely unlawful to mention the names of these idols, which is frequently done by holy prophets, but he means thus to express the odiousness of idolatry, by showing his hatred to the very names of idols. Compare Exo 23:13; Deu 12:3; Hos 2:16-17; Eph 5:3.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:4 Their {c} sorrows shall be multiplied [that] hasten [after] another [god]: {d} their drink offerings of blood will I not offer, nor take up their names into my lips.
(c) As grief of conscience and miserable destruction.
(d) He would neither by outward profession nor in heart, nor in mouth consent to their idolatries.
Fuente: Geneva Bible Notes
In contrast to these godly saints are those who trade worship of the true God for what they think they will gain from following other gods (i.e., apostates). However, they only receive multiplied sorrows. David refused to join them in worshipping false gods, or even mentioning them, because he found what they were doing so distasteful.