The reason why this psalm is such a clear prophecy of Jesus' resurrection is the startling claim found in the second half of verse 10. The first part is impressive but not startling. It is an expression of faith that God will not abandon the psalmist to the grave. That could have been spoken by anyone of the Old Testament saints. It represents a high expression of faith, of course. The only thing that quite matches it is Job's declaration: "I know that my Redeemer lives, and that in the end he will stand upon the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I and not another" (19:25-27). So although David's statement is strong and unusual, it is not an impossible statement for any of the Old Testament saints to have uttered, as I said. Any one of them could have spoken of God preserving them beyond the grave.

On the first Lord's day, following hard upon the resurrection of Jesus Christ, two people were walking to their home town of Emmaus from Jerusalem. They were disciples of Jesus, and the name of one of them was Cleopas (Luke 24:18). They were despondent because of the death of their Master. They had heard reports of an empty tomb and of angels who had told some of the women that Jesus was "risen, as he said." But they did not doubt that Jesus was really dead and that their dream of a Messiah who should reign upon the throne of his father David, the dream that had inspired them for the three long years of Christ's ministry, was over. While they were making their way along their homeward path Jesus appeared to them, although they did not recognize him. "What are you discussing together as you walk along?" he asked.

His character. The first couplet containing an answer to David's question seems at first glance to be a contrasting parallel. The first line is expressed negatively: "He whose walk is blameless," that is, "without blame." The second line is expressed positively: he "does what is righteous." Actually, the two halves are as close as they can get, for the word translated "blameless" in our text is the Hebrew word tamim, which is not negative at all but means rather that which is "whole" or "sound." It refers to a person whose character, as we might say, is morally well-rounded and grounded. This person is not just strong in one area but weak in others. He strives to keep all the commandments. What is more, he does not vacillate in his commitment to them. There are no obvious flaws or "off and on" times in this person's character. The person is the same Monday through Saturday as on Sunday morning.

About the time I was preparing a study of this psalm I also preached on Romans 8:4, pointing out that the end for which God saves us is not merely that we might escape from hell but that we might live righteous lives. The words of the text said that God condemned sin in Christ "in order that the righteous requirements of the law might be fully met in us, who do not live according to the sinful nature but according to the Spirit."