Redeemer, and we read that “he was heard in that he feared.” There
appeared unto him an angel, strengthening him; perhaps the heavenly
messenger reassured him of his glorious resurrection as his people’s
surety, and of the eternal joy into which he should admit the flock
redeemed by blood. Then hope shone full upon our Lord’s soul, and, as
recorded in these verses, he surveyed the future with holy confidence
because he had a continued eye to Jehovah, and enjoyed his perpetual
presence. He felt that thus sustained, he could never be driven from his
life’s grand design; nor was he, for he stayed not his hand till he
could say, “It is finished.” What an infinite mercy was this for us! In
this immoveableness, caused by simple faith in the divine help, Jesus is
to be viewed as our exemplar; to recognize the presence of the Lord is
the duty of every believer; “_I have set the Lord always before me_;”
and to _trust_ the Lord as our champion and guard is the privilege of
every saint; “_because he is at my right hand, I shall not be moved_.”
The apostle translates this passage, “I foresaw the Lord always before
my face;” Acts ii. 25; the eye of Jesus’ faith could discern beforehand
the continuance of divine support to his suffering Son, in such a degree
that he should never be moved from the accomplishment of his purpose of
redeeming his people. By the power of God at his right hand he foresaw
that he should smite through all who rose up against him, and on that
power he placed the firmest reliance. He clearly foresaw that he must
die, for he speaks of his flesh resting, and of his soul in the abode of
separate spirits; death was full before his face, or he would not have
mentioned corruption; but such was his devout reliance upon his God,
that he sang over the tomb, and rejoiced in vision of the sepulchre. He
knew that the visit of his soul to Sheol, or the invisible world of
disembodied spirits, would be a very short one, and that his body in a
very brief space would leave the grave, uninjured by its sojourn there;
all this made him say, “_my heart is glad_,” and moved his tongue, the
_glory_ of his frame, to _rejoice_ in God, the strength of his
salvation. Oh for such holy faith in the prospect of trial and of death!
It is the work of faith, not merely to create a peace which passeth all
understanding, but to fill the heart full of gladness until the tongue,
which, as the organ of an intelligent creature, is our glory, bursts
forth in notes of harmonious praise. Faith gives us living joy, and
bestows dying rest. “_My flesh also shall rest in hope._”
Our Lord Jesus was not disappointed in his hope. He declared his
Father’s faithfulness in the words, “_thou wilt not leave my soul in
hell_,” and that faithfulness was proven on the resurrection morning.
Among the departed and disembodied Jesus was not left; he had believed
in the resurrection, and he received it on the third day, when his body
rose in glorious life, according as he had said in joyous confidence,
“_neither wilt thou suffer thine Holy One to see corruption_.” Into the
outer prison of the grave his body might go, but into the inner prison
of corruption he could not enter. He who in soul and body was
pre-eminently God’s “Holy One,” was loosed from the pains of death,
because it was not possible that he should be holden of it. This is
noble encouragement to all the saints; die they must, but rise they
shall, and though in their case they shall see corruption, yet they
shall rise to everlasting life. Christ’s resurrection is the cause, the
earnest, the guarantee, and the emblem of the rising of all his people.
Let them, therefore, go to their graves as to their beds, resting their
flesh among the clods as they now do upon their couches.
“Since Jesus is mine, I’ll not fear undressing,
But gladly put off these garments of clay;
To die in the Lord is a covenant blessing,
Since Jesus to glory through death led the way.”
Wretched will that man be who, when the Philistines of death invade his
soul, shall find that, like Saul, he is forsaken of God; but blessed is
he who has the Lord at his right hand, for he shall fear no ill, but
shall look forward to an eternity of bliss.
11.—“_Thou wilt shew me the path of life._” To Jesus first this way was
shown, for he is the first-begotten from the dead, the first-born of
every creature. He himself opened up the way through his own flesh, and
then trod it as the forerunner of his own redeemed. The thought of being
made the path of life to his people, gladdened the soul of Jesus. “_In
thy presence is fulness of joy._” Christ being raised from the dead
ascended into glory, to dwell in constant nearness to God, where joy is
at its full for ever: the foresight of this urged him onward in his
glorious but grievous toil. To bring his chosen to eternal happiness was
the high ambition which inspired him, and made him wade through a sea of
blood. O God, when the worldling’s mirth has all expired, for ever with
Jesus may we dwell “_at thy right hand_,” where “_there are pleasures
for evermore_;” and meanwhile, may we have an earnest by tasting thy
love below. Trapp’s note on the heavenly verse which closes the Psalm is
a sweet morsel, which may serve for a contemplation, and yield a
foretaste of our inheritance. He writes, “Here is as much said as can
be, but words are too weak to utter it. For _quality_ there is in heaven
joy and pleasures; for _quantity_, a fulness, a torrent whereat they
drink without let or loathing; for _constancy_, it is at God’s right
hand, who is stronger than all, neither can any take us out of his hand;
it is a constant happiness without intermission: and for _perpetuity_ it
is for evermore. Heaven’s joys are without measure, mixture, or end.”
EXPLANATORY NOTES AND QUAINT SAYINGS.
_Title._—There is a diversity of opinion as to the meaning of the title
of this Psalm. It is called “_Michtam of David_,” but _Michtam_ is the
Hebrew word untranslated—the Hebrew word in English letters—and its
signification is involved in obscurity. According to some, it is derived
from a verb which means _to hide_, and denotes a mystery or secret.
Those who adopt this view, regard the title as indicating a depth of
doctrinal and spiritual import in the Psalm, which neither the writer
nor any of his contemporaries had fathomed. According to others, it is
derived from a verb which means _to cut_, _to grave_, _to write_, and
denotes simply a writing of David. With this view agree the Chaldee and
Septuagint versions, the former translating it, “a straight sculpture of
David;” and the latter, “an inscription upon a pillar to David.” Others
again, look upon “_Michtam_,” as being derived from a noun which means
gold, and they understand it as denoting a golden Psalm—a Psalm of
surpassing excellence, and worthy of being written in letters of gold.
This was the opinion of our translators, and hence they have rendered it
on the margin—“_A golden Psalm of David_.” The works of the most
excellent Arabian poets were called golden, because they were written in
letters of gold; and this golden song may have been written and hung up
in some conspicuous part of the Temple. Many other interpretations have
been given of this term, but at this distance of time, we can only
regard it as representing some unassignable peculiarity of the
composition.—_James Frame, 1858._
_Title._—Such are the riches of this Psalm, that some have been led to
think the obscure title, “_Michtam_,” has been prefixed to it on account
of its _golden stores_. For כֶתֶם is used of the “gold of Ophir”
(_e.g._, Psalm xlv. 9), and מִכְתָּם might be a derivative from that
root. But as there is a group of five other Psalms (namely, lvi., lvii.,
lviii., lix., lx.), that bear this title, whose subject-matter is
various, but which all end in a _tone of triumph_, it has been suggested
that the Septuagint may be nearly right in their Στηλογραφία, as if “A
Psalm to be hung up or inscribed on a pillar to commemorate victory.” It
is, however, more likely still that the term “_Michtam_” (like
“_Maschil_”), is a musical term, whose real meaning and use we have
lost, and may recover only when the ransomed house of Israel return home
with songs. Meanwhile, the subject-matter of this Psalm itself is very
clearly this—_the righteous one’s satisfaction with his lot_.—_Andrew A.
Bonar._
_Whole Psalm._—Allow that in verse ten it is clear that our Lord is in
this Psalm, yet the application of every verse to Jesus _in Gethsemane_
appears to be far-fetched, and inaccurate. How verse nine could suit the
agony and bloody sweat, it is hard to conceive, and equally so is it
with regard to verse six. The “cup” of verse five is so direct a
contrast to that cup concerning which Jesus prayed in anguish of spirit,
that it cannot be a reference to it. Yet we think it right to add, that
Mr. James Frame has written a very valuable work on this Psalm,
entitled, “Christ in Gethsemane,” and he has supported his theory by the
opinion of many of the ancients. He says, “All the distinguished
interpreters of ancient days, such as Eusebius, Jerome, and Augustine,
explain the Psalm as referring to the Messiah, in his passion and his
victory over death and the grave, including his subsequent exaltation to
the right hand of God;” and in a foot note he gives the following
quotations: _Jerome._—“The Psalm pertains to Christ, who speaks in
it.... It is the voice of our King, which he utters in the human nature
that he had assumed, but without detracting from his divine nature....
The Psalm pertains to his passion.” _Augustine._—“Our King speaks in
this Psalm in the person of the human nature that he assumed, at the
time of his passion, the royal title inscribed will show itself
conspicuous.”—_C. H. S._
_Whole Psalm._—The present Psalm is connected in thought and language
with the foregoing, and linked on to the following Psalm by catchwords.
It is entitled in the Syriac and Arabic versions, a Psalm on the
Election of the Church, and on the Resurrection of Christ.—_Christopher
Wordsworth, D.D., 1868._
_Verse 1.—“Preserve me, O God.”_ Here David desireth not deliverance
from any special trouble, but generally prayeth to be fenced and
defended continually by the providence of God, wishing that the Lord
would continue his mercy towards him unto the end, and in the end;
whereby he foresaw it was as needful for him to be safe guarded by God,
his protection in the end, as at the time present; as also how he made
no less account of it in his prosperity than in adversity. So that the
man of God still feared his infirmity, and therefore acknowledged
himself ever to stand in need of God his help. And here is a sure and
undoubted mark of the child of God, when a man shall have as great a
care to continue and grow in well-doing, as to begin; and this paying
for the gift of final perseverance is a special note of the child of
God. This holy jealousy of the man of God made him so to desire to be
preserved at all times, in all estates, both in soul and body.—_Richard
Greenham, 1531-1591._
_Verse 1.—“For in thee do I put my trust.”_ Here the prophet setteth
down the cause why he prayeth to God: whereby he declareth, that none
can truly call upon God unless they believe. Rom. x. 14. “How shall they
call on him in whom they have not believed?” In regard whereof, as he
prayeth to God to be his Saviour, so he is fully assured that God will
be his Saviour. If, then, without faith we cannot truly call upon God,
the men of this world rather prate like parrots than pray like
Christians, at what time they utter these words; for that they trust not
in God they declare both by neglecting the lawful means, and also in
using unlawful means. Some we see trust in friends; some shoulder out,
as they think, the cross with their goods; some fence themselves with
authority; others bathe and baste themselves in pleasure to put the evil
day far from them; others make flesh their arm; and others make the
wedge of gold their confidence; and these men when they seek for help at
the Lord, mean in their hearts to find it in their friends, good
authority and pleasure, howsoever for fear, they dare not say this
outwardly. Again, here we are to observe under what shelter we may
harbour ourselves in the showers of adversity, even under the protection
of the Almighty. And why? “Whoso dwelleth in the secret of the Most
High, shall abide in the shadow of the Almighty.” And here in effect is
showed, that whosoever putteth his trust in God shall be preserved;
otherwise the prophet’s reason here had not been good. Besides, we see
he pleadeth not by merit, but sueth by faith, teaching us that if we
come with like faith, we may obtain the like deliverance.—_Richard
Greenham._
_Verse 2.—“O my soul, thou hast said unto the Lord, Thou art my Lord.”_
I wish I could have heard what you said to yourself when these words
were first mentioned. I believe I could guess the language of some of
you. When you heard me repeat these words, “_O my soul, thou hast said
unto the Lord, Thou art my Lord_,” you thought, “I have never said
anything to the Lord, unless when I cried out, Depart from me, for I
desire not the knowledge of thy ways.” Has not something like this
passed in your minds? I will try again. When I first mentioned the text,
“Let me consider,” you secretly said, “I believe that I did once say to
the Lord, Thou art my Lord; but it was so long ago, that I had almost
forgotten it; but I suppose that it must have been at such a time when I
was in trouble. I had met with disappointments in the world; and then,
perhaps, I cried, Thou art my portion, O Lord. Or, perhaps, when I was
under serious impressions, in the hurry of my spirits, I might look up
to God and say, Thou art my Lord. But, whatever I could or did formerly
say, I am certain that I cannot say it at present.” Have none of you
thought in this manner? I will hazard one conjecture more; and I doubt
not but in this case I shall guess rightly. When I repeated these words,
‘O my soul, thou hast said unto the Lord, Thou art my Lord;’ ‘So have
I,’ thought one; ‘So have I,’ thought another; I have said it often, but
I said it with peculiar solemnity and pleasure, when, in an act of
humble devotion, I lately threw my ransomed, rescued, grateful soul at
his feet, and cried, ‘O Lord, truly I am thy servant; I am thy servant;
thou hast loosed my bonds.” The very recollection of it is pleasant; and
I shall now have an opportunity of renewing my vows, and hope to recover
something of the divine serenity and joy which I at that time
experienced.’”—_Samuel Lavington’s Sermons, 1810._
_Verse 2.—“Thou art my Lord.”_ He acknowledgeth the Lord Jehovah; but he
seeth him not as it were then afar off, but drawing near unto him, he
sweetly embraceth him; which thing is proper unto faith, and to that
particular applying which we say to be in faith.—_Robert Rollock, 1600._
_Verse 2.—“My goodness extendeth not to thee.”_ I think the words should
be understood of what the Messiah was doing for men. My goodness,
טוֹבָתִי _tobhathi_, “my bounty” is not to thee. What I am doing can add
nothing to thy divinity; thou art not providing this astonishing
sacrifice because thou canst derive any excellence from it; but this
bounty extends _to the saints_—to all the spirits of just men made
perfect, whose bodies are still in the earth; and to the excellent,
אַדִּירֵי _addirey_, “the noble or super-eminent ones,” those who
through faith and patience inherit the promises. The saints and
illustrious ones not only taste of my goodness, but enjoy my salvation.
Perhaps _angels_ themselves may be intended; they are not uninterested
in the incarnation, passion, death, and resurrection of our Lord. They
_desire to look into these_ things; and the victories of the cross in
the conversion of sinners cause joy among the angels of God.—_Adam
Clarke._
_Verse 2.—“My goodness extendeth not to thee;”_ “My well-doing extendeth
not to thee.” Oh, what shall I render unto thee, my God, for all thy
benefits towards me? what shall I repay? Alas! I can do thee no good,
for mine imperfect goodness cannot pleasure thee who art most perfect
and goodness itself; my well-doing can do thee no good, my wickedness
can do thee no harm. I receive all good from thee, but no good can I
return to thee; wherefore I acknowledge thee to be most rich, and myself
to be most beggarly; so far off is it that thou standest in any need of
me. Wherefore I will join myself to thy people, that whatsoever I have
they may profit by it; and whatsoever they have I may profit by it,
seeing the things that I have received must be put out to loan, to gain
some comfort to others. Whatsoever others have, they have not for their
own private use, but that by them, as by pipes and conduits, they
liberally should be conveyed unto me also. Wherefore in this strain we
are taught, that if we be the children of God, we must join ourselves in
a holy league to his people, and by mutual participation of the gifts of
God, we must testify each to other, that we be of the number and
communion of saints; and this is an undoubted badge and cognizance of
him that loveth God, if he also loveth them that are begotten of God.
Wherefore, if we so profess ourselves to be of God and to worship him,
then we must join ourselves to the church of God which with us doth
worship God. And this must we do of necessity, for it is a branch of our
belief that there is a communion of saints in the church; and if we
believe that there is a God, we must also believe that there is a
remnant of people, unto whom God revealeth himself, and communicateth
his mercies, in whom we must have all our delight, to whom we must
communicate according to the measure of grace unto every one of
us.—_Richard Greenham._
_Verse 2.—“My goodness extendeth not to thee.”_ Oh, how great is God’s
goodness to you! He calls upon others for the same things, and
conscience stands as Pharaoh’s taskmasters, requiring the tale of bricks
but not allowing straw; it impels and presseth, but gives no enlargement
of heart, and buffets and wounds them for neglect: as the hard creditor
that, taking the poor debtor by the throat, saith, “Pay me that thou
owest me,” but yields him no power to do it; thus God might deal with
you also, for _he oweth not assistance to us_; but _we owe obedience_ to
him. Remember, we had power, and it is just to demand what we cannot do,
because the weakness that is in us is of ourselves: we have impoverished
ourselves. Therefore, when in much mercy he puts forth his hand into the
work with thee, be very thankful. If the work be not done, he is no
loser; if done, and well done, he is no gainer. Job xxii. 2; xxxv. 6-8.
But the gain is all to thee; all the good that comes by it is to
thyself.—_Joseph Symonds, 1639._
_Verse 2 (last clause)._—It is a greater glory to us that we are allowed
to serve God, than it is to him that we offer him that service. He is
not rendered happy by us; but we are made happy by him. He can do
without such earthly servants; but we cannot do without such a heavenly
Master.—_William Secker._
_Verse 2 (last clause)._—There is nothing added to God: he is so
perfect, that no sin can hurt him; and so righteous, that no
righteousness can benefit him. _O Lord, my righteousness extendeth not
to thee! thou hast no need of my righteousness._ Acts xvii. 24, 25. God
hath no need of anything.—_Richard Stock, 1641._
_Verse 2._—As Christ is the head of man, so is God the head of Christ (1
Cor. xi. 3); and as man is subject unto Christ, so is Christ subject to
God; not in regard of the divine nature, wherein there is an equality,
and consequently no dominion of jurisdiction; nor only in his human
nature, but in the economy of a Redeemer, considered as one designed,
and consenting to be incarnate, and take our flesh; so that after this
agreement God had a sovereign right to dispose of him according to the
articles consented to. In regard of his undertaking and the advantage he
was to bring to the elect of God upon earth, he calls God by the solemn
title of “his Lord.” “O my soul, thou hast said unto the Lord, Thou art
my Lord: my goodness extendeth not to thee; but to the saints that are
in the earth.” It seems to be the speech of Christ in heaven, mentioning
the saints on earth as at a distance from him. I can add nothing to the
glory of thy majesty, but the whole fruit of my meditation and suffering
will redound to the saints on earth.—_Stephen Charnock._
_Verses 2, 3.—“My goodness extendeth not to thee; but to the saints.”_
God’s goodness to us should make us merciful to others. It were strange
indeed a soul should come out of his tender bosom with a hard
uncharitable heart. Some children do not indeed take after their earthly
parents, as Cicero’s son, who had nothing of his father but his name;
but God’s children all partake of their heavenly Father’s nature.
Philosophy tells us, that there is no reaction from the earth to the
heavens; they indeed shed their influences upon the lower world, which
quicken and fructify it, but the earth returns none back to make the sun
shine the better. David knew that _his goodness extendeth not unto God_,
but this made him reach it forth to his brethren. Indeed, God hath left
his poor saints to receive the rents we owe unto him for his mercies. An
ingenuous guest, though his friend will take nothing for his
entertainment, yet, to show his thankfulness, will give something to his
servants.—_William Gurnall._
_Verse 3.—“But to the saints that are in the earth, and to the
excellent, in whom is all my delight.”_—My brethren, look upon saintship
as the greatest excellency to love it. So did Christ. His eye was “upon
the excellent ones in the earth;” that is, upon the saints, who were
excellent to him; yea, also even when not saints, because God loved
them. Isaiah xliii. 4. It is strange to hear how men by their speeches
will undervalue a saint as such, if without some other outward
excellency. For whilst they acknowledge a man a saint, yet in other
respects, they will contemn him; “He is a holy man,” they will say, “but
he is weak,” etc. But is he a saint? And can there be any such other
imperfection or weakness found as shall lay him low in thy thoughts in
comparison of other carnal men more excellent? Hath not Christ loved
him, bought him, redeemed him?—_Thomas Goodwin._
_Verse 3._—“_But to the saints._” I understand that a man then evinces
affection towards God, and towards those who love God, when his soul
yearns after them—when he obliges himself to love them by practically
serving and benefiting them—acting towards them as he would act towards
God himself were he to see him in need of his service, as David says he
did.—_Juan de Valdes, 1550._
_Verse 3.—“The saints.”_ The Papists could abide no saints but those
which are in heaven; which argueth that they live in a kingdom of
darkness, and err, not knowing the Scriptures, nor the power of God; for
if they were but meanly conversant in the Scriptures, in the holy
epistles, they should find almost in every epistle mention made of the
saints who are thereunto called in Jesus Christ, through whom they are
sanctified by the Holy Ghost. And mark, he calleth them “_excellent_.”
Some think rich men to be excellent, some think learned men to be
excellent, some count men in authority so to be, but here we are taught
that those men are _excellent_ who are sanctified by God’s
graces.—_Richard Greenham._
_Verse 3._—By David’s language, there were many singular saints in his
day: “_To the saints that are in the earth, and to the excellent, in
whom is all my delight._” Was it so then, and should it not be so now?
We know the New Testament outshines the Old as much as the sun outshines
the moon. If we then live in a more glorious dispensation, should we not
maintain a more glorious conversation?... “_The excellent._” Were the
sun to give no more delight than a star, you could not believe he was
the regent of the day; were he to transmit no more heat than a
glow-worm, you would question his being the source of elementary heat.
Were God to do no more than a creature, where would his Godhead be? Were
a man to do no more than a brute, where would his manhood be? Were not a
saint to _excel_ a sinner, where would his sanctity be?—_William
Secker._
_Verse 3._—Ingo, an ancient king of the Draves, who making a stately
feast, appointed his nobles, at that time Pagans, to sit in the hall
below, and commanded certain poor Christians to be brought up into his
presence-chamber, to sit with him at his table, to eat and drink of his
kingly cheer, at which many wondering, he said, he accounted Christians,
though never so poor, a greater ornament to his table, and more worthy
of his company than the greatest peers unconverted to the Christian
faith; for when these might be thrust down to hell, those might be his
comforts and fellow princes in heaven. Although you see the stars
sometimes by their reflections in a puddle, in the bottom of a well, or
in a stinking ditch, yet the stars have their situation in heaven. So,
although you see a godly man in a poor, miserable, low, despised
condition, for the things of this world, yet he is fixed in heaven, in
the region of heaven: “Who hath raised us up,” saith the apostle, “and
made us sit together in heavenly places in Christ Jesus.”—_Charles
Bradbury’s “Cabinet of Jewels,” 1785._