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

“We die not by our own choice but by necessity of nature and against our will. However, the Lord, being himself immortal yet having mortal flesh, had power, as God, to separate from his body and to take it back again, when he would.… For it was fitting that the flesh, corruptible as it was, should no longer after its own nature remain mortal, but because of the Word who had put it on, should abide incorruptible. For as he, having come in our body, was conformed to our condition, so we, receiving him, partake of the immortality that is from him.”

“[Christ's] Godhead, alike before taking flesh and in the flesh and after his passion, is immutably the same, being at all times what it was by nature and so continuing forever. But in the suffering of his human nature the Godhead fulfilled the dispensation for our benefit by severing the soul for a season from the body, yet without being itself separated from either of those elements to which it was once for all united, and by joining again the elements that had been thus parted, so as to give to all human nature a beginning and an example that it should follow of the resurrection from the dead, that all the corruptible may put on incorruption, and all the mortal may put on immortality, our firstfruits having been transformed to the divine nature by its union with God … the Lord, reconciling the world to himself by the humanity of Christ, apportioned his work of benevolence to people between his soul and his body, willing through his soul and touching them through his body.”

“The word destruction (phthora) has two meanings. [First], it means human sufferings such as hunger, thirst, weariness, piercing with nails, death—that is separation of the soul from the body—and the like. In this sense, we say that the Lord's body was destructible, because he endured all these things freely. Destruction, however, also means the complete dissolution of the body and its reduction to the elements of which it was composed. By many this is more generally called corruption (diaphthora). This the Lord's body did not experience, as the prophet David says [in this psalm].… Therefore, it is impious to say with the insane Julian and Gaianus that before the resurrection the Lord's body was indestructible in the first sense. For, if it was thus incorruptible, then it was not consubstantial with us, and the things such as the hunger, the thirst, the nails, the piercing of the side and death that the gospel says happened did not really happen but only seemed to. But if they only seemed to happen, then the mystery of the incarnation is a hoax and a stage trick; it was in appearance and not in truth that he was made man and in appearance and not in truth that we have been saved. But far be it, and let those who say this have no part in salvation. We, however, have gained and shall obtain the true salvation. Moreover, in the second sense of the word destruction, we confess that the Lord's body was indestructible, that is to say, incorruptible, even as has been handed down to us by the inspired fathers.”

“Therefore, my heart rejoiced, etc. because I am confident that You will not forsake my soul to the grave. Since, concerning the iniquity of a grave transgression which I committed, You sent me the tidings (in II Sam. 12:13): “Also the Lord has removed your sin,” certainly from now on You will not forsake me [to cause me] to turn away from You.”

“Therefore my heart is glad: – Because I have put Thee before me always my heart is glad. and my glory exulteth: – that is, the soul, which is the glory of the body; for I am confident that when it is separated from the body it will cleave to its Creator. My flesh also: – while I am still alive shall dwell in security: – for Thou shalt deliver me from all harm. And in the Haggadic interpretation (Shoher Tob and Babli, Baba Bathra 17a) (the explanation is given): “after death, when worm and corruption shall have no power over it, (shall my flesh dwell in security).””

“In the preceding Psalm he enumerated the just deeds which God requires of man; but here he shows how he followed after justice. The title is this: "The inscription of the title itself, of David." And as to the letter it signifies that it was composed specially concerning those things which pertain to the person of David. But because David also bore the person of Christ, who was to be born from his seed, therefore some things here are set down concerning David, and some concerning Christ. And thus Peter, in Acts 2: "I foresaw the Lord," etc., says that this is properly said of the resurrection of Christ, and not of David. And according to this, this Psalm touches upon the history of the New Testament, according to what is said in John 18, that when Christ was crucified Pilate placed a title over his head, "This is Jesus of Nazareth, King of the Jews"; and this is, as it were, the title of his kingdom. A threefold title was customarily inscribed. Sometimes on someone's tomb: "This is the tomb of so-and-so." Sometimes on a house: "This is the house of so-and-so." Sometimes for a triumph, as was done at Rome: and this is the title of Christ, who triumphed through the cross: Colossians 2: "Triumphing over them openly in himself, despoiling the principalities and powers." It is signified here, therefore, that in this Psalm it deals specially with the kingdom of Christ. Jerome's title is this: "A Psalm of David, humble and simple." And it is signified that in that Psalm there is treated the simplicity and humility of David, whether taken singly, or as a figure, namely of Christ. This Psalm, therefore, is divided into two parts. In the first, speaking either on his own part or on the part of Christ, he shows that he clings to God alone. Secondly, he recalls the benefits which he has received from God, at the words, "I will bless the Lord, who," etc. The first pertains to simplicity, the second to humility. Concerning the first, he does two things. First, he shows that he clings to God alone. Secondly, he assigns the reason, at the words, "The Lord is my portion," etc. Concerning the first, he does three things. First, he shows how he stands toward God. Secondly, how he stands toward the saints of God. Thirdly, how he stands toward the enemies of God. The second, at the word "to the saints." The third, at the word "multiplied," etc. Toward God he stands as one clinging to him alone: and this in two ways: through hope and through faith, at the words, "I have said to the Lord." Concerning the first he sets forth two things: namely the sign of hope, and hope itself. The sign of hope, at the words, "Preserve me, O Lord": as if to say, I do not trust that I can be saved by myself, but do you, O Lord, preserve me — either in himself, or in his members: John 17: "Father, keep in thy name those whom thou hast given me." And this, "because I have hoped in thee." But did Christ hope? It must be said that he did: he hoped indeed for eternal life on behalf of others, but for himself the glory of the body. But he had the glory of the soul from the very instant of his conception. "I have said," etc. Here he first sets down the act of faith. Secondly he assigns the reason, at the words, "because of my goods," etc. The act of faith is to confess to God, whether by believing in the heart, or by praising outwardly, or by approving in deeds: Romans 10: "With the heart we believe unto justice, but with the mouth confession is made unto salvation"; and therefore, "I have said" — in heart, in mouth, and in deed — "thou art my God": Genesis 28: "The Lord shall be my God." And this is so, "because thou hast no need of my goods." And this is proper to God: because he is of infinite goodness, and nothing can be added to him, since he is a substantial good extending goodness to all things, as the sun extends its light — illuminating all things not by participation, but through his very being. But to any other creature whatsoever something can be added, even to the saints, and for this reason something accrues to them, and therefore in some way they stand in need of us: but God alone does not need our goods: Job 33: "Moreover, if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" Jerome has: "because it is not well with us without thee": as if to say, from this it appears that thou art my God, because thou art goodness, and it is not well with me without thee. "To the saints." Here he shows how he stands toward the saints, also as read from the person of Christ. And it must be known that the will of the Father is as the will of Christ, even insofar as he is man, so that he might fulfill the will of the Father: Psalm 39: "That I might do thy will, O my God, I have desired"; 1 Thessalonians 4: "This is the will of God, your sanctification"; John 6: "I came down from heaven, not to do my own will, but the will of him that sent me, the Father, that of all that he hath given me, I should lose nothing, but should raise it up again in the last day." But Christ willed many things: and this for our benefit. But what did he will? To suffer, to die, to rise again, that he might bring us to life. He says, therefore: God the Father has made wonderful all my desires — that is, has wonderfully fulfilled them — "in them." In whom? "In them," that is, in his saints who are in his land, that is, in the Church militant and triumphant. Jerome has it thus: "To the saints who are in the land, and to the excellent, is all my will directed." Another reading has "the mighty." And granted that some earthly man trusts in the power of a mighty army, yet David says, I have hoped in thee: Ecclesiasticus 2: "No one hath hoped in the Lord, and hath been confounded." And my mighty ones are thy saints, who do great things: Psalm 100: "My eyes are toward the faithful," says Christ, "that they may sit with me." That Christ himself loves the saints is clear: Proverbs 8: "I love them that love me." "Multiplied." Here he shows how he stands toward the adversaries of God, or toward sinners. And first he sets down their conversion; secondly, the manner of their conversion, at the words, "I will not gather together." Concerning the first he does two things. First he sets forth the state of their preceding guilt; secondly he sets down the state of the grace that follows, at the words, "afterwards they made haste." He says, therefore, "their infirmities are multiplied" — that is, their various sins. Or "infirmities," that is, the penalties following from sin. Lamentations 1: "Many are my groanings." And from this follows, "afterwards they made haste" — that is, they strove to amend their life, so as to redeem the time lost. And they do this fittingly, because "where sin abounded, grace did more abound," as is said in Romans 5. Likewise, after tribulations a man runs to God. Hosea 6: "In their affliction they will rise early to me: Come, and let us return to the Lord." Psalm 82: "Fill their faces with shame, and they shall seek thy name, O Lord." "Not." Here he sets down the manner of their conversion. And first he shows to what rite they are converted; secondly, how perfectly, at the words, "nor will I be mindful," etc. He says, therefore, "they made haste." But how are they to be converted? In the old law, those who were converted used to offer various sacrifices. But I will gather them together from diverse parts unto the faith; but not so that they should shed blood: because, as the Apostle says in Hebrews 10, "it is impossible that sins should be taken away by the blood of bulls and goats." "I will not gather together their meetings for blood offerings," that is, from the rite of the law: but this gathering is by the new blood, that is, of Christ. Hebrews 9: "Christ was offered once to exhaust the sins of many." Hebrews 10: "By one oblation he hath perfected forever them that are sanctified," etc. Zechariah 9: "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit, wherein is no water," etc. But how will this gathering be perfect? Because "I will not be mindful of their names," which they had in the state of sin — for one was called a fornicator, another a thief. But no one, after conversion, ought to be so named, because names of this kind are blotted out. Or, I will not be mindful of their sins in judgment, when I gather together the just: "Come, ye blessed," Matthew 25. And this "through my lips," or through my preachers. But to them it will be said, "Depart, ye cursed," etc. Jeremiah 15: "If thou separate the precious from the vile, thou shalt be as my mouth." Jerome has: "Their idols are multiplied: I will not pour out their libations of blood after those who follow behind; neither will I take up their names upon my lips"; as if to say, I worship thee, not idols. But their idols are many. Hosea 8: "I have multiplied those departing from thee behind thy back." Jeremiah 2: "They have turned their back and their face to me"; nor will I be a partaker of their libations. Deuteronomy 33: "Of whose victims they ate the fat, and drank the wine of the libations." Nor will I swear by those idols. "The Lord." Here he assigns the reason for his clinging to God alone, namely that God alone is his inheritance; as if to say: I cling to this one alone for this reason, that this is my inheritance. First he says that God is his inheritance. Secondly he commends it, in that he is content with it, at the words, "for indeed my inheritance," etc. This itself is our good, which we enjoy: men in this world seek possessions and the use of them, but his possession is God; hence, "the Lord is the portion of my inheritance," taken intransitively — that is, the inheritance that comes to me as my portion. Some have, for an inheritance, the delights of the flesh. Wisdom 2: "This is our portion, and this our lot." But others have other delightful things of the world; but God is my lot. Lamentations 3: "The Lord is my portion, said my soul." But he is not only my inheritance, but also "the portion of my cup" — that is, my cup that comes to me as my lot; for God is my whole delight and drink. Psalm 22: "My inebriating cup, how goodly it is!" Or, Christ has the faithful as his inheritance; and of this inheritance, namely of the faithful, God is the portion, as has been said, "the Lord is the portion of my cup," because my passion is ordered to God. He himself is also the giver of this inheritance: "Thou art he who wilt restore my inheritance to me" — namely, of eternal glory. And thus Christ speaks in the person of his own people, who lost it when the first parent sinned. Or, "inheritance," that is, the glory of the body, which man lost by sinning. "The lines have been stretched out for me in goodly places." The rich measure land with a cord. Deuteronomy 32: "Jacob is the cord of his inheritance." And therefore "portion" is said as it were "a small cord" of rope — that is, my portion falls to me among the best things, since nothing is better than God himself. Jeremiah 3: "I will give thee a desirable land, a goodly inheritance." Secondly he shows that he is content with it: "for indeed my inheritance is goodly to me"; as if to say: not only is my inheritance goodly in itself, but it is so goodly to me that I would in no way exchange it. Psalm 131: "This is my rest for ever and ever: here will I dwell, for I have chosen it." "I will bless." Above, the Psalmist set down the reason why he clings to God alone, namely that God himself is the portion of his inheritance; here he acknowledges the benefits received. And first he sets forth the benefits already received; secondly, those to be hoped for, at the words, "moreover my flesh also," etc. Concerning the first he does two things. First he recalls the benefits received; secondly he shows the joy which he has from them, at the words, "therefore my heart hath been glad." He recalls, therefore, a twofold benefit: one in the attaining of good, the other in being preserved against evils. As to the first he says, "I will bless the Lord," etc., so that I may understand how goodly is that eternal inheritance. Psalm 118: "Give me understanding, and I will search," etc. Psalm 31: "I will give thee understanding, and I will instruct thee." Ecclesiasticus, last chapter: "To him that giveth me wisdom will I give glory." But the Lord gave man reason unto wisdom, yet he did not entirely take away infirmity; but this will be in glory. And first he sets forth it; secondly he sets down the help against it, at the words, "I foresaw the Lord." Every man has from God, according to reason, the light of the intellect, and the just man is reformed by the light of grace. But still the infirmity of the flesh remains; and therefore he says, "moreover my reins also have corrected me" — that is, my infirmities, namely of guilt, or sins. And this, "even unto night" — that is, even unto death — "my reins have corrected me," that is, have shown me to be reprehensible. Another reading has it that, because in the reins the incitement of lust has its seat, it thus troubles by tempting to delight. 2 Corinthians 12: "Lest the greatness of the revelations," etc. But in Christ there are no infirmities of guilt, or of corruption, because his flesh does not war against the spirit; and therefore it is understood only of penalty. Hebrews 4: "Tempted in all things" — as to bodily infirmities. But if it be understood of us, it must be said that man, who has the gift of understanding, or grace, may still say with the Apostle, Romans 7: "I see another law in my members, warring against the law of my mind." Or "reins," that is, the Jews joined to him, "even unto night," that is, even unto the passion, or even unto the passibility of the flesh. And because the flesh feared the passion, I, in that passion, "foresaw the Lord," with eyes lifted up to heaven, not to the world. Providence is the foreseeing of things to be done in the future; but vision or sight is of things present. But if such reins still assail, there is no need to fear, because he has the help of God ready. And therefore he first sets down the remembrance of help, saying, "I foresaw the Lord," etc., namely when "my reins corrected me." Psalm 24: "My eyes are ever towards the Lord: for," etc. And this for the reason that "he is at my right hand, that I be not moved" — not at the left. Proverbs 3: "The Lord shall be at thy side, and shall keep thy foot, that thou be not taken." Isaiah 50: "Let us stand together," etc. "For this my heart hath been glad." 1 Kings 2: "My heart hath rejoiced in the Lord." Psalm 63: "The just shall rejoice in the Lord," etc. And "my tongue hath rejoiced," etc., outwardly, when with outward joy he bursts forth into vocal praise. Isaiah 12: "Sing ye to the Lord, for he hath done great things." Psalm 80: "Rejoice to God," etc. "Moreover." Here he enumerates the benefits to be hoped for. First as to the resurrection of the flesh; secondly as to the soul, at the words, "thou hast made known." The first into two. First he sets down the hope of the resurrection; secondly the manner, at the words, "because thou wilt not leave." He says, therefore: thou hast given me understanding, and hast stood by me as man, but "moreover my flesh also shall rest in hope" — of the resurrection. Psalm 3: "I have slept, and have taken my rest, and I have risen up." And my flesh, too, shall have hope in the resurrection. Wisdom 3: "Their hope is full of immortality." The reason is that resurrection requires the union of body and soul; and therefore the soul joined to the divinity ought not to remain in Hell; but it had to remain there only so long until the truth of his humanity, and of his true flesh, should be proved; nor was it fitting that he be left any longer in Hell, where he had descended to free the saints. Ecclesiasticus 24: "I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all," etc. Likewise on the part of the body, because "nor wilt thou give thy holy one" — that is, my body sanctified by thee — "to see corruption" — that is, of putrefaction, or of dissolution, which he did not suffer; but he did suffer the corruption of death. He recalls the benefits which pertain to the soul, when he says, "thou hast made known." This is referred to Christ on behalf of his members, and these are the teachings and precepts, which are the way unto beatitude. Proverbs 7: "Keep my commandments, and thou shalt live"; and therefore he says, "Thou hast made known to me the ways of life." Secondly he recalls the benefit; where he says three things. First, the full vision of God: "thou shalt fill me with joy with thy countenance" — that is, I shall see thy countenance. 2 Corinthians 13: "Now I know in part" — that is, imperfectly — "then shall I know face to face." Full joy: John 16: "that your joy may be full": because the delights are unfailing, because "at thy right hand" even "unto the end." Isaiah 51: "Everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall flee away." Proverbs 3: "Length of days is in her right hand, and in her left hand riches and glory."”

“Therefore my heart is glad,.... Because he had the Lord always in view; he was at his right hand, for his support and assistance, as well as because of what is expressed in the next verses: this is the same with rejoicing in spirit, Luk 10:21; it denotes an inward joy, and fulness of it, because of the Lord's presence with him; see Act 2:28; and my glory rejoiceth; meaning either his soul, which is the most glorious and noble part of man, as Aben Ezra, Kimchi, and Ben Melech interpret it; or rather his tongue, as in Act 2:26; the faculty of speaking in man being what gives him a superior glory and excellency to other creatures, and is that whereby he glorifies God; and so the word is often used in this book; see Psa 30:12; and here the phrase designs Christ's glorifying God, and singing his praise with joyful lips, among his disciples, a little before his sufferings and death; my flesh also shall rest in hope; in the grave, which, as it is a resting place to the members of Christ, from all their sorrow, toil, and labour here; so it was to Christ their head, who rested in it on the Jewish sabbath, that day of rest, and that berth "in safety" (t), as the word used may signify, and in of his resurrection from the dead, as follows. (t) "in tuto", Tigurine version; "secure", Junius & Tremellius, Piscator, Cocceius; "in confidence", Ainsworth.”

“Tongue. Hebrew, “glory.” Yet Protestants translate, “tongue,” (Acts ii.) as St. Peter follows the Septuagint (Haydock) and he surely understood the force of the Hebrew; so that his testimony in their favour is very strong. Commentators observe that the tongue manifests the joy of the heart, (Berthier) and the same word is used for the soul, Psalm vii. 6. (Calmet) — Yet very different words signify the tongue and glory; and we follow the text, adopted by the apostle. Joy naturally flows from the presence of the best of friends. (Berthier) — Our Saviour sometimes suspended this joy, that he might suffer the more for us. (Calmet)”

“Thus then, as this concluding strophe, as it were like seven rays of light, affirms, he has the most blessed prospect before him, without any need to fear death. Because Jahve is thus near at hand to help him, his heart becomes joyful (שׂמח) and his glory, i.e., his soul (vid., on Psa 7:6) rejoices, the joy breaking forth in rejoicing, as the fut. consec. affirms. There is no passage of Scripture that so closely resembles this as Th1 5:23. לב is πνεῦμα (νοῦς), כבוד, ψυχή (vid., Psychol. S. 98; tr. p. 119), בּשׂר (according to its primary meaning, attrectabile, that which is frail), σῶμα. The ἀμέμπτως τηρηθῆναι which the apostle in the above passage desires for his readers in respect of all three parts of their being, David here expresses as a confident expectation; for אף implies that he also hopes for his body that which he hopes for his spirit-life centred in the heart, and for his soul raised to dignity both by the work of creation and of grace. He looks death calmly and triumphantly in the face, even his flesh shall dwell or lie securely, viz., without being seized with trembling at its approaching corruption. David's hope rests on this conclusion: it is impossible for the man, who, in appropriating faith and actual experience, calls God his own, to fall into the hands of death. For Psa 16:10 shows, that what is here thought of in connection with שׁכן לבטח, dwelling in safety under the divine protection (Deu 33:12, Deu 33:28, cf. Pro 3:24), is preservation from death. שׁחת is rendered by the lxx διαφθορά, as though it came from שׁחת διαφθείρειν, as perhaps it may do in Job 17:14. But in Psa 7:16 the lxx has βόθρος, which is the more correct: prop. a sinking in, from שׁוּח to sink, to be sunk, like נחת from נוּח, רחת from רוּח. To leave to the unseen world (עזב prop. to loosen, let go) is equivalent to abandoning one to it, so that he becomes its prey. Psa 16:10 - where to see the grave (Psa 49:10), equivalent to, to succumb to the state of the grave, i.e., death (Psa 89:49; Luk 2:26; Joh 8:51) is the opposite of "seeing life," i.e., experiencing and enjoying it (Ecc 9:9, Joh 3:36), the sense of sight being used as the noblest of the senses to denote the sensus communis, i.e., the common sense lying at the basis of all feeling and perception, and figuratively of all active and passive experience (Psychol. S. 234; tr. p. 276) - shows, that what is said here is not intended of an abandonment by which, having once come under the power of death, there is no coming forth again (Bttcher). It is therefore the hope of not dying, that is expressed by David in Psa 16:10. for by חסידך David means himself. According to Norzi, the Spanish MSS have חסידיך with the Masoretic note יתיר יוד, and the lxx, Targ., and Syriac translate, and the Talmud and Midrash interpret it, in accordance with this Ker. There is no ground for the reading חסידיך, and it is also opposed by the personal form of expression surrounding it. (Note: Most MSS and the best, which have no distinction of Ker and Chethb here, read חסידך, as also the Biblia Ven. 1521, the Spanish Polyglott and other older printed copies. Those MSS which give חסידיך (without any Ker), on the other hand, scarcely come under consideration.) The positive expression of hope in Psa 16:11 comes as a companion to the negative just expressed: Thou wilt grant me to experience (הודיע, is used, as usual, of the presentation of a knowledge, which concerns the whole man and not his understanding merely) ארח חיּים, the path of life, i.e., the path to life (cf. Pro 5:6; Pro 2:19 with ib. Psa 10:17; Mat 7:14); but not so that it is conceived of as at the final goal, but as leading slowly and gradually onwards to life; חיּים in the most manifold sense, as, e.g., in Psa 36:10; Deu 30:15 : life from God, with God, and in God, the living God; the opposite of death, as the manifestation of God's wrath and banishment from Him. That his body shall not die is only the external and visible phase of that which David hopes for himself; on its inward, unseen side it is a living, inwrought of God in the whole man, which in its continuance is a walking in the divine life. The second part of Psa 16:11, which consists of two members, describes this life with which he solaces himself. According to the accentuation, - which marks חיים with Olewejored not with Rebia magnum or Pazer, - שׂבע שׂמחות is not a second object dependent upon תּודיעני, but the subject of a substantival clause: a satisfying fulness of joy is את־פּניך, with Thy countenance, i.e., connected with and naturally produced by beholding Thy face (את preposition of fellowship, as in Psa 21:7; 140:14); for joy is light, and God's countenance, or doxa, is the light of lights. And every kind of pleasurable things, נעמות, He holds in His right hand, extending them to His saints - a gift which lasts for ever; נצח equivalent to לנצח. נצח, from the primary notion of conspicuous brightness, is duration extending beyond all else - an expression for לעולם, which David has probably coined, for it appears for the first time in the Davidic Psalms. Pleasures are in Thy right hand continually - God's right hand is never empty, His fulness is inexhaustible. The apostolic application of this Psalm (Act 2:29-32; Act 13:35-37) is based on the considerations that David's hope of not coming under the power of death was not realised in David himself, as is at once clear, to the unlimited extent in which it is expressed in the Psalm; but that it is fulfilled in Jesus, who has not been left to Hades and whose flesh did not see corruption; and that consequently the words of the Psalm are a prophecy of David concerning Jesus, the Christ, who was promised as the heir to his throne, and whom, by reason of the promise, he had prophetically before his mind. If we look into the Psalm, we see that David, in his mode of expression, bases that hope simply upon his relation to Jahve, the ever-living One. That it has been granted to him in particular, to express this hope which is based upon the mystic relation of the חסיד to Jahve in such language, - a hope which the issue of Jesus' life has sealed by an historical fulfilment, - is to be explained from the relation, according to the promise, in which David stands to his seed, the Christ and Holy One of God, who appeared in the person of Jesus. David, the anointed of God, looking upon himself as in Jahve, the God who has given the promise, becomes the prophet of Christ; but this is only indirectly, for he speaks of himself, and what he says has also been fulfilled in his own person. But this fulfilment is not limited to the condition, that he did not succumb to any peril that threatened his life so long as the kingship would have perished with him, and that, when he died, the kingship nevertheless remained (Hofmann); nor, that he was secured against all danger of death until he had accomplished his life's mission, until he had fulfilled the vocation assigned to him in the history of the plan of redemption (Kurtz) - the hope which he cherishes for himself personally has found a fulfilment which far exceeds this. After his hope has found in Christ its full realisation in accordance with the history of the plan of redemption, it receives through Christ its personal realisation for himself also. For what he says, extends on the one hand far beyond himself, and therefore refers prophetically to Christ: in decachordo Psalterio - as Jerome boldly expresses it - ab inferis suscitat resurgentem. But on the other hand that which is predicted comes back upon himself, to raise him also from death and Hades to the beholding of God. Verus justitiae sol - says Sontag in his Tituli Psalmorum, 1687 - e sepulcro resurrexit, στήλη seu lapis sepulcralis a monumento devolutus, arcus triumphalis erectus, victoria ab hominibus reportata. En vobis Michtam! En Evangelium! -”