Facing the End, or the Beginning (Psalm 16:8-11)

There are at least three kinds of Messianic psalms. Some, such as Psalms 22 and 110, only apply to the Messiah and contain several details about his person and work, sometimes focusing on his sufferings and sometimes on his subsequent glory. Others, such as Psalms 1 and 72, are pictures of the Messiah, but could also apply to someone else in a lower sense. 

A third kind, such as Psalms 16 and 40, are cited in the New Testament as connected to the Messiah, yet they also contain details that could not refer to Jesus. For example, Psalm 16 begins with a confession of unworthiness and Psalm 40 also includes a confession of sin. The way to proceed with such psalms is not to try and somehow make these verses descriptive of what Jesus thought. Instead we should limit our application of verses to Jesus from this type of psalm to the verses that the New Testament writers say are relevant to his person and work.

Peter, in his sermon on the Day of Pentecost (Acts 2:25-28), quotes Psalm 16:8-11 and says that they were fulfilled in the resurrection of Jesus. Since Peter says that is what David was describing in his role as a prophet, this is also the way that we should regard these verses. They are not a description of David but of Jesus. Moreover, they focus on a period in the life of Jesus, that of when he entered into death and experienced resurrection.

Did David think that he was describing the resurrection of Jesus? Some scholars think that he was describing his own resurrection, but that since it could only happen because of the resurrection of Jesus it means that Jesus’ resurrection must be in mind as well. Of course, that is possible. Yet I think it is better to regard the passage as stating the uniqueness of the resurrection of Jesus.

Paul also quotes from this passage in Acts 16:32-37 and he also says that it was a prediction of the resurrection of Jesus. The apostle stated this while speaking to Jews, which is a reminder that he regarded the passage as a very suitable one to use when evangelising the Jews. Maybe the reason for this was the obvious uniqueness of the person described – his death would not involve any corruption. Since Jesus fulfilled this requirement, we can see why it was suitable for that kind of evangelism.

In this sermon, we can focus briefly on several aspects that are highlighted in the passage from Psalm 16. As we do, we should aim to appreciate the personal nature of what Jesus was thinking rather than merely try to assess his words as if the set of verses were only designed to promote a particular theological statement. The psalm is not an academic or detached statement, but a heartfelt expression of our Saviour as he faced his death.

The company of Jesus (v. 8)

In this verse, Jesus speaks about his dedication to the Father and his awareness of the presence of the Father. We can see how this statement could describe his entire life, and how it is a unique statement because it is only Jesus who could say that he had always been dedicated to God his Father. There are many occasions in the Gospels where his dedication is detailed, such as when he was a child of twelve in the temple or when he said he always did the things that pleased the Father. 

In addition to that emphasis, we know that in the closing week of his life he stressed that the Father would remain with him even although others would forsake him. So even as the cross drew near, his confidence in the faithfulness of the Father remained strong. As he made his way through the final week of his life, his actions were marked by dedication to the Father and comfort from the Father, and they became very real on the cross.

The comfort of Jesus (v. 9)

In the psalm, Jesus expresses his feelings as he gets closer and closer to his death. One way to consider them is to contrast his response with the way that others die, even the best of Christians. As he looks death in the eye, Jesus does not have any regrets. A true believer can have confidence on his deathbed, yet his confidence is not based on what he has done but on what Jesus did for him or her. In contrast to them, Jesus had no regrets about his life. He knew as the end drew near that he had finished the work that he had been given by the Father. When Jesus cried, ‘It is finished,’ it was a cry of joy and triumph. The Gospels mention that it was a loud cry, expressive of a person who is full of gladness.

Jesus, not only expresses gladness, he also reveals his sense of security as he faces the reality of dying. He describes the prospect of the grave as being a place where his flesh will dwell secure. This could not have been said of anyone else who died because it was inevitable that their body would undergo corruption. We recall how reluctant the family of Lazarus was for his sepulchre to be opened, because they knew that corruption had already commenced. But that would not happen to Jesus. His experience of death would be very different from that of anyone else.

The conversation of Jesus (vv. 10-11)

In verse 10, Jesus addresses the Father and reveals for our consolation the details that gave him great confidence and comfort. He first mentions what will not happen to him (v. 10), before stating what he would experience in the future (v. 11).

Regarding what he would not experience, he speaks about the place of the dead (Sheol) and since he would not stay there it means that in verse 11 he is not speaking about what would happen to him at his death. It is the case that when he died, his spirit went to heaven, to Paradise, and was there until his resurrection three days later. But that is not the focus of the psalm.

In detailing what would not happen to him, Jesus describes himself as the Father’s ‘holy one.’ Clearly, he has a special relationship in view, one which points to his dedication to the Father’s service. It would be possible to assume that Jesus was confident because, as God, he possesses divine omniscience. Yet it is also the case that he would have had confidence in his Father because of the covenant relationship between them which had contained the terms of his commitment and the consequent response of the Father.

We should note the way that Jesus is predicted as describing what the opposite of experience would have been – it would be permanent abandonment by the Father. Can we see here a possible connection to his experience described in the initial verse of Psalm 22? In that verse, which describes the fourth of the seven sayings of Jesus on the cross, he says that he was forsaken by God. But he was not abandoned because eventually, after bearing the punishment due for sin, he knew again the fellowship of his Father.

The destiny of Jesus (v. 11)

In this verse, Jesus continues to speak to the Father and the conversation is about his resurrection and ascension. The resurrection is described as ‘the path of life’, and one can say that this is an endless road as far as his time on it will be. All that is connected to this road is full of life. We can imagine why a road through a desert would be called the path of death or the path of barrenness because of the various evidences that would surround it. With Jesus, it was very different. His post-resurrection appearances took place on the path of life as he assured some of the peace brought about by his resurrection, as he brought his brother James into the kingdom of life, and brought spiritual blessing to many others.

Jesus also points out where the destination is – the presence of the Father on his throne, which is what ‘your right hand’ points to. Of course, the right hand is the place of prominence, a reminder that the Saviour expected to be exalted after his resurrection. He knew that his destiny was the highest place possible, the throne of God. There are many references to this exaltation in both the Old and New Testaments. Jesus has the right to be there, not only because he is God but also because he completed the work of redemption and merited his reward. This will be his place until he returns at the close of history to judge the world.

Moreover, Jesus describes what the experience will be like in that heavenly destination – ‘fullness of joy’ and ‘pleasures forevermore’. We can see a similarity between the sentiments expressed here and what the author of Hebrews says about Jesus enduring the cross because of the joy that was set before him. There are many possible reasons for this joy: the place of honour given to him, the donation of the Spirit to him by the Father, the ingathering of his people through the preaching of the gospel, the formation of the Christian church, the arrival of his people in heaven, and the future gathering together of all his people in the new heavens and new earth.

Some applications

The obvious application is that we should sing about the resurrection of Jesus. After all, this description is found in a psalm, a song of praise to God. While we know that our praise is made acceptable through Christ, it is also very suitable to praise God for Christ, with gratitude for his amazing work on our behalf.

A second application is that we can see in the outlook of the Saviour an amazing example of the work of the Holy Spirit in the life of Jesus. Throughout his life on earth, the Spirit had produced in the humanity of the Saviour the marvellous beauty of a devoted life.

Then, a third application is that the attitude of Jesus as he faces death is part of his perfect life. There is a sense in that while we can say that while he lived for us as a child, adolescent and adult in order to provide a perfect righteousness, so we can also say that the manner in which he approached his death was done on our behalf as well.