To this condition of dismal inactivity, as of sheep penned in a fold, of loss of beauty, of wasting and homelessness, the psalmist opposes the fate which he has risen to anticipate for himself. Ver. 15 is plainly antithetical, not only to ver. 14, but to ver. 7. The "redemption" which was impossible with men is possible with God. The emphatic particle of asseveration and restriction at the beginning is, as we have remarked, characteristic of the parallel Psalm lxiii. It here strengthens the expression of confidence, and points to God as alone able to deliver His servant from the "hand of Sheol." That deliverance is clearly not escape from the universal lot, which the psalmist has just proclaimed so impressively as affecting wise and foolish alike. But while he expects that he, too, will have to submit to the strong hand that plucks all men from their dwelling-places, he has won the assurance that sameness of outward lot covers absolute difference in the conditions of those who are subjected to it. The faith that he will be delivered from the power of Sheol does not necessarily imply the specific kind of deliverance involved in resurrection, and it may be a question whether that idea was definitely before the singer's mind. But, without dogmatising on that doubtful point, plainly his expectation was of a life beyond death, the antithesis of the cheerless one just painted in such gloomy colours. The very brevity of the second clause of the verse makes it the more emphatic. The same pregnant phrase occurs again with the same emphasis in Psalm lxxiii. 24, "Thou shalt take me," and in both passages the psalmist is obviously quoting from the narrative of Enoch's translation. "God took him" (Gen. v. 24). He has fed his faith on that signal instance of the end of a life of communion with God, and it has confirmed the hopes which such a life cannot but kindle, so that he is ready to submit to the common lot, bearing in his heart the assurance that, in experiencing it, he will not be driven by that grim shepherd into his gloomy fold, but lifted by God into His own presence. As in Psalms xvi. and xvii., we have here the certainty of immortality filling a devout soul as the result of present experience of communion with God. These great utterances as to the two contrasted conditions after death are, in one aspect, the psalmist's "riddle," in so far as they are stated in "dark and cloudy words," but, in another view, are the solution of the painful enigma of the prosperity of the godless and the afflictions of the righteous. Fittingly the Selah follows this solemn, great hope.