Psalms 16:4 · Bible study
Psalms 16:4 Commentary: Idolatry's Sorrows and Refusal of False Worship
Hebrew · 11 what the commentators say
Meaning in one sentence
Examine Psalm 16:4: the significance of 'drink offerings of blood', the multiplied sorrows of idolaters, and David's refusal to name other gods.
Research Summary
- Meaning: David rejects idolatrous worship and its painful consequences, refusing any participation or even verbal acknowledgment of other gods.
- Key words: sorrows (עצבות, H6094); hasten after (מיהרו, H4116); drink offerings of blood (נסכיהם מדם, H5262 + H1818); names (שמות, H8034).
- Main debate: Whether 'sorrows' means pains or idols; whether the verb means 'hasten eagerly' or 'exchange for' (Jeremiah 2:11).
- Theological theme: Exclusive devotion to Yahweh demands both action and speech aligned with covenant loyalty.
- Best use: Preaching on idolatry, separation from sin, and the positive embrace of God as our portion.
Translation Comparison
BSB Berean Standard Bible 2020
Sorrows will multiply to those who chase other gods. I will not pour out their libations of blood, or speak their names with my lips.
WEB World English Bible 2000
Their sorrows shall be multiplied who give gifts to another god. Their drink offerings of blood I will not offer, nor take their names on my lips.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Their sorrows shall be multiplied that give gifts for another god: Their drink-offerings of blood will I not offer, Nor take their names upon my lips.
YLT Young's Literal Translation 1898
Multiplied are their griefs, Who have hastened backward; I pour not out their libations of blood, Nor do I take up their names on my lips.
Darby Darby Bible 1890
Their sorrows shall be multiplied that hasten after another: their drink-offerings of blood will I not offer, and I will not take up their names into my lips.
Douay-Rheims Douay-Rheims Bible 1899
That my mouth may not speak the works of men: for the sake of the words of thy lips, I have kept hard ways.
Translations in other languages (10 available)
Multiplicaránse los dolores de aquellos que sirven diligentes á otro dios: no ofreceré yo sus libaciones de sangre, ni en mis labios tomaré sus nombres.
As dores se multiplicarão daqueles que se apressam para servir a outros deuses ; eu não oferecerei seus sacrifícios de derramamento de sangue, e não tomarei seus nomes em meus lábios.
On multiplie les idoles, on court après les dieux étrangers:
Aber jene, die einem andern nacheilen, werden groß Herzeleid haben. Ich will ihre Trankopfer mit Blut nicht opfern noch ihren Namen in meinem Munde führen.
De smarten dergenen, die een anderen God begiftigen, zullen vermenigvuldigd worden; ik zal hun drankofferen van bloed niet offeren, en hun namen op mijn lippen niet nemen.
I dolori di quelli che corron dietro ad altri dii saran moltiplicati; io non offrirò le loro libazioni di sangue, né le mie labbra proferiranno i loro nomi.
Rozmnożą się boleści tych, którzy się za cudzym bogiem kwapią; nie ukuszę ze krwi mokrych ofiar ich, ani wezmę imion ich w usta moje.
В делах человеческих, по слову уст Твоих, я охранял себя от путей притеснителя.
以別神代替耶和華的（或譯：送禮物 給別神的），他們的愁苦 必加增；他們所澆奠 的血 我不 獻上；我嘴唇 也不 提 別神的名號。
Their sorrows will be increased who go after another god: I will not take drink offerings from their hands, or take their names on my lips.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 16:4
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse contrasts David’s devotion to Yahweh with the fate of those who worship other gods. The noun translated 'sorrows' (עצבות) is best taken as pains or anguish, not 'idols' (where a different Hebrew word, עצבים, is used). Barnes, Gill, and Keil & Delitzsch all read it this way, noting that the parallel in Psalm 32:10 ('Many sorrows come to the wicked') confirms the meaning. The verb 'hasten after' (מיהרו) is interpreted by most as showing eagerness for false gods, though Cambridge and Keil & Delitzsch prefer 'exchange' (comparing Jeremiah 2:11). The phrase 'drink offerings of blood' is not a literal libation of blood but a characterization of idolatrous sacrifices as abominable, likely referring to the bloodshed of child sacrifice (Psalm 106:37-38) or rituals offered with bloodstained hands (Isaiah 1:15). David’s refusal to offer them or even speak the gods’ names (drawing on Exodus 23:13) marks a complete separation from idolatry. All commentators see here a radical commitment to exclusive worship of Yahweh.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- 'Sorrows' as pains (majority view): Lexical evidence points to pains (H6094); parallel in Psalm 32:10; supported by most commentators.
- 'Sorrows' as idols (alternative, Targum): Wordplay on similar term for idols (עצבים); some ancient translations and modern proposals.
- Verb 'hasten after' vs 'exchange': Traditional rendering emphasizes eagerness; Keil & Cambridge prefer 'exchange' based on usage in Exodus 22:16 and Jeremiah 2:11.
What is clear: David refuses to participate in idolatrous worship or to speak the names of other gods, committing himself wholly to Yahweh.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'sorrows' (עצבות) | Most commentators (Barnes, Gill, Keil & Delitzsch, Jamieson-Fausset-Brown) understand the word as pains or anguish, not idols. | Some ancient versions (Targum, Symmachus) and a few modern scholars render it 'idols' (cf. the similar word עצבים), suggesting idolaters have many idols instead of many pains. |
| Verb 'hasten after' (מיהרו) | The verb implies movement toward another god, whether physical eagerness or spiritual commitment. | Traditional reading (KJV, Barnes) is 'hasten after' showing eagerness. Keil & Delitzsch and the Cambridge Bible argue it means 'exchange' (like Jeremiah 2:11, Psalm 106:20), drawing on the verb's use for a dowry payment. |
| Nature of 'drink offerings of blood' | The phrase describes idolatrous libations as abominable and unacceptable to Yahweh. | Some (Barnes, Jarchi) take it as literal blood libations in pagan rites; others (Keil & Delitzsch) see it as metaphorical, offerings made with blood-stained hands and guilty consciences, as abhorrent as if they were blood. |
| Refusal to take names on lips | David will not even utter the names of other gods, in line with Exodus 23:13 and Joshua 23:7. | Interpreters differ on the scope: some see a complete prohibition against ever speaking the names; others understand it as not invoking them in worship or swearing by them, while allowing historical reference. |
Historical & Cultural Context
Psalm 16 is attributed to David, likely written during a period of exile or danger, perhaps while living among the Philistines in Ziklag (1 Samuel 27, 30). The title 'Michtam' may mean 'golden' or 'inscription on a monument,' suggesting the psalm was considered especially precious. In the ancient Near East, polytheism surrounded Israel, and Canaanite religion included child sacrifice and the drinking of blood in some rituals (Psalm 106:37-38). Drink offerings of wine or water were normal in Israelite worship, Jacob poured one out at Bethel (Genesis 35:14), and instructions for them appear in Leviticus 23:13. But to pour out a libation 'of blood' was unthinkable under the Law (Leviticus 17:10-14). Refusing to speak the names of other gods was a covenantal command from Sinai:
“Be careful to do all things that I have said to you; and don’t invoke the name of other gods or even let them be heard out of your mouth.”
— Exodus 23:13 (WEB)
David’s language echoes Joshua’s farewell charge (Joshua 23:7). The word 'another' (אחֵר) is a broad term covering any substitute for Yahweh, not just foreign deities but anything that usurps his place. In a culture where names carried power, even pronouncing a god’s name could be seen as acknowledging its reality. David’s refusal is thus both a liturgical and a personal stance: he will not join their rites, and he will not grant them the honor of speech.
Textual Notes
The supplied commentaries note no significant variants in the Hebrew manuscripts of Psalm 16:4. The Masoretic Text is stable. The Septuagint and Vulgate render the first clause differently ('their afflictions have been multiplied, and afterwards they have run swiftly'), reflecting a different understanding of the verb and noun, but the Hebrew text underlying modern translations is uncontested.
Reception History
Early Christian writers saw this verse as prophetic of Christ’s rejection of false worship and his exclusive devotion to the Father. Augustine and Jerome used it to argue against pagan practices. Medieval Jewish commentators like Rashi read it as a warning to Israel not to adopt the ways of surrounding nations. Reformers (Calvin, Matthew Henry) cited it in polemics against what they viewed as idolatrous elements in the medieval church. Some, including Adam Clarke and John Gill, applied it to the Jewish people’s rejection of Jesus as Messiah, seeing their multiplied sorrows as a fulfillment over 1800 years. The verse has also been woven into hymns that call believers to flee from idolatry and cleave to God alone.
Preaching This Verse
Three-point outline
- The cost of idolatry: Sorrows are multiplied for those who chase other gods (cf. Psalm 32:10; 1 Timothy 6:10).
- The corruption of false worship: Their libations are as detestable as blood, practices that degrade and destroy.
- The commitment of the faithful: Refuse to participate, refuse even to acknowledge the names of these gods.
Five-point outline
- Idolatry promises joy but delivers multiplied pain.
- False worship is never neutral; it involves real corruption (blood).
- The believer must actively refuse to take part in such rites.
- Even the names of other gods are not to be spoken as if they have any claim.
- The alternative: Yahweh alone is our portion and cup (v. 5).
Illustration hooks
- A person who refuses to join in workplace gossip, declining even to repeat the names of those spoken about.
- A recovering addict who avoids not only the substance but also the places and people associated with it.
- A child who will not repeat a swear word their friend used, because they know it dishonors what is good.
Questions your congregation is asking
- Are there modern 'drink offerings of blood', things we participate in that are spiritually corrupt?
- Is it wrong to mention the names of other religions' gods in conversation if we are rejecting them?
- Why does David take such a hard line? Isn't avoiding worship enough, why also avoid speech?
Leading a Discussion
Psalm 16:4 shows David's complete repudiation of idolatry. He not only refuses to participate in false worship but will not even speak the names of other gods. This passage pushes us to examine where our ultimate allegiance lies and what we tolerate in our actions and words. The connection between outward ritual and inner loyalty is central.
Discussion questions
- Read the entire Psalm (16:1-11). How does verse 4 fit with David’s statements about the saints in verse 3 and the Lord as his portion in verses 5-6?
- The Hebrew word for 'sorrows' (עצבות) is similar to the word for 'idols' (עצבים). What is the effect of choosing a word that suggests pain rather than just pagan objects?
- Why does David describe their drink offerings as 'of blood'? What does this tell us about the nature of idolatry?
- In Exodus 23:13, God commands Israel not to 'invoke the name of other gods.' How might this apply to how we speak about competing loyalties today (money, success, relationships)?
- Is there a difference between mentioning the names of other gods in cultural context and 'taking them up on our lips' as an act of reverence? How do we decide?
- David's refusal is personal ('I will not offer'). Where in your life do you need to draw a clearer line between following Christ and the values of the surrounding culture?
- Verse 5 immediately pivots to 'Yahweh is my portion.' How does the positive confession of God as our inheritance empower us to reject false allegiances?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 35:14 | Jacob set up a pillar in the place where he spoke with him, a pillar of stone. He poured out a drink offering on it, and poured oil on it. |
| Exodus 23:13 | “Be careful to do all things that I have said to you; and don’t invoke the name of other gods or even let them be heard out of your mouth. |
| Leviticus 23:13 | The meal offering with it shall be two tenths of an ephah of fine flour mixed with oil, an offering made by fire to Yahweh for a pleasant aroma; and the drink offering with it shall be of wine, the fourth part of a hin. |
| Joshua 23:7 | that you not come among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow down yourselves to them; |
| Psalms 32:10 | Many sorrows come to the wicked, but loving kindness shall surround him who trusts in Yahweh. |
| Psalms 97:7 | Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods! |
| Psalms 106:37 | Yes, they sacrificed their sons and their daughters to demons. |
| Psalms 106:38 | They shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan. The land was polluted with blood. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the word "sorrows" in this verse points not to mere idols but to the multiplied pain and anguish that always come from worshipping false gods. The psalmist refuses any part in such worship, even rejecting the drink-offerings of blood and the very names of other gods, because any familiar contact with evil leaves pollution behind.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David, though unable to benefit God, still devotes himself entirely and rejects superstitions because full happiness rests in God alone, who supplies every good thing. The title "mictam," he explains, suggests the psalm is like gold or a pillar inscription meant for eternal remembrance.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator corrects a common mistranslation: the sorrows of idolaters are not their idols but their own multiplied griefs. The phrase "hasten after another god" should read "exchange the Lord for another god," a direct parallel to Jeremiah. Even speaking the names of other gods is forbidden, as in Semitic culture a god's name was itself an act of homage.
Geneva Bible Notes Reformed 1599
Those who worship other gods will have their sorrows multiplied. The psalmist declares he will not take part in their blood offerings, nor even speak the names of those false gods with his lips. This shows a complete separation from idolatry.
Gill's Exposition of the Bible Baptist 1748
Gill reads the passage as a prophecy about the Jewish people rejecting the true Messiah and eagerly hastening after a false one, which brought multiplied sorrows and divine wrath. He also interprets the drink offerings as a reference to Christ's own blood, which ended all legal sacrifices, and the refusal to name them as Christ's rejection of intercessory prayer for that nation.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset, and Brown note that the Hebrew word for "sorrows" is deliberately close to the word for "idols" but is not identical. This wordplay points to the grief idolatry brings, making the point that false worship leads not to joy but to the very sorrows its rites are meant to avoid.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch contrasts two kinds of people: the saints whom David loves, and the apostates who exchange the true God for idols and reap only sorrows. For the believer, like the Levite who received no land, the Lord Himself is the all-sufficient portion and inheritance. David will not even speak the names of false gods.
Lange's Commentary Reformed 1857
Lange stresses that David, as a prophet, declares that God Himself is his only good and portion, not any added benefit. Because of this personal communion with God, David expresses a confident hope in eternal life beyond death, a hope that goes beyond merely escaping present danger and finds its ultimate fulfilment only in Christ's resurrection.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes the sharp contrast the psalmist draws between love for God's faithful servants and utter abhorrence for idol worshipers. He explains that the offerings refer to Gentile sacrifices where blood was drunk, and the names are those of the false gods previously mentioned.