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 and in the eyes of David they already possess it. His spiritual vision pierces through the outward form of the servant. His verdict is like the verdict of God, who is his all in all. The saints, and they only, are the excellent to him. His whole delight is centred in them, all his respect and affection is given to them. The congregation of the saints is his Chephzibah, Isa 62:4 (cf. 2Ki 21:1).

Verses 4-5
As he loves the saints so, on the other hand, he abhors the apostates and their idols. אהר מהרוּ 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 ירבּוּ: they multiply, or increase their pains, who..., so that אחר מהרו would be the subject, for instance like אהבו ה (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 נסכּיהם and שׁמותם might be referred to the idols according to Exo 23:13; Hos 2:19, if אהר be taken collectively as equivalent to אחר ם, as in Job 8:19. But it is more natural to assign the same reference to them as to the suffix of עצּבותם, which does not signify “their idols” (for idols are עצבּים), but their torments, pains (from עצּבת derived from עצּב), Psa 147:3; Job 9:28. The thought is similar to 1Ti 6:10, ἑαυτοὺς περιέπειραν ὀδύναις ποικίλαις. אהר 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). מהרוּ cannot mean festinant, for in this signification it is only found in Piel מהר, 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 (מהר like המיר, Psa 106:20; Jer 2:11). Perhaps (cf. the phrase זנה אהרי) the secondary meaning of wooing and fondling is connected with it; for מהר is the proper word for acquiring