Title - Michtam of David. This is usually understood to mean the golden psalm, and such a title is most appropriate, for the matter is as the most fine gold. Ainsworth calls it "David's jewel, or notable song." Dr. Hawker, who is always alive to passages full of savour, devoutly cries, "Some have rendered it precious, others golden, and others, precious jewel; and as the Holy Ghost, by the apostles Peter and Paul, hath shown us that it is all about the Lord Jesus Christ, what is here said of him is precious, is golden, is a jewel indeed!" We have not met with the term Michtam before, but if spared to write upon Psalm 56:1-13, Psalm 57:1-11, Psalm 58:1-11, 59 and Psalm 60:1-12, we shall see it again, and shall observe that like the present these Psalms, although they begin with prayer, and imply trouble, abound in holy confidence and close with songs of assurance as to ultimate safety and joy. Dr. Alexander, whose notes are peculiarly valuable, thinks that the word is most probably a simple derivative of a word signifying to hide, and signifies a secret or mystery, and indicates the depth of doctrinal and spiritual import in these sacred compositions. If this be the true interpretation it well accords with the other, and when the two are put together, they make up a name which every reader will remember, and which will bring the precious subject at once to mind. The Psalm of the Precious Secret.

Subject - We are not left to human interpreters for the key to this golden mystery, for, speaking by the Holy Ghost, Peter tells us, "David speaketh concerning Him." (Acts 2:25). Further on in his memorable sermon he said, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption." (Acts 2:29-31.) Nor is this our only guide, for the apostle Paul, led by the same infallible inspiration, quotes from this Psalm, and testifies that David wrote of the man through whom is preached unto us the forgiveness of sins. (Acts 13:35-38.) It has been the usual plan of commentators to apply the Psalm both to David, to the saints, and to the Lord Jesus, but we will venture to believe that in it "Christ is all;" since in the ninth and tenth verses, like the apostles on the mount, we can see "no man but Jesus only."

Division - The whole is so compact that it is difficult to draw sharp lines of division. It may suffice to note our Lord's prayer of faith, Psalm 16:1, avowal of faith in Jehovah alone, Psalm 16:2, Psalm 16:3, Psalm 16:4, Psalm 16:5, the contentment of his faith in the present, Psalm 16:6, Psalm 16:7, and the joyous confidence of his faith for the future (Psalm 16:8, Psalm 16:11.)

Hints to Preachers

Michtam of David - Under the title of "The Golden Psalm," Mr. Canon Dale has published a small volume, which is valuable as a series of good simple discourses, but ought hardly to have been styled "an exposition." We have thought it right to give the headings of the chapters into which his volume is divided, for there is much showiness, and may be some solidity in the suggestions.

Psalm 16:1 - The seeking of the gold. The believer conscious of danger, trusting in God only for deliverance.

Psalm 16:2, Psalm 16:3 - The possessing of the gold. The believer looking for justification to the righteousness of God alone, while maintaining personal holiness by companionship with the saints.

Psalm 16:4, Psalm 16:5 - The testing of the gold. The believer finding his present portion, and expecting his eternal inheritance in the Lord.

Psalm 16:6 - The prizing or valuing of the gold. The believer congratulating himself on the pleasantness of his dwelling and the goodness of his heritage,

Psalm 16:7, Psalm 16:8 - The occupying of the gold. The believer seeking instruction from the counsels of the Lord by night, and realising his promise by day.

Psalm 16:9, Psalm 16:10 - The summing or reckoning of the gold. The believer rejoicing and praising God for the promise of a rest in hope and resurrection into glory.

Psalm 16:11 - The perfecting of the gold. The believer realising at God's right hand the fulness of joy and the pleasures for evermore.

Upon this suggestive Psalm we offer the following few hints out of many -

Psalm 16:1 - The prayer and the plea. The preserver and the truster. The dangers of the saints and the place of their confidence.

Psalm 16:2 - "Thou art my Lord." The soul's appropriation, allegiance, assurance and avowal.

Psalm 16:2, Psalm 16:3 - The influence and sphere of goodness. No profit to God, or departed saints or sinners, but to living men. Need of promptness, etc.

Psalm 16:2, Psalm 16:3 - Evidence of true faith.

I. Allegiance to divine authority.

II. Rejection of self-righteousness.

III. Doing good to the saints.

IV. Appreciation of saintly excellence.

V. delight in their society.

Psalm 16:3 - Excellent of the earth. May be translated noble, wonderful, magnificent. They are so in their new birth, nature, clothing, attendance, heritage, etc., etc.

Psalm 16:3 - "In whom is all my delight." Why Christians should be objects of our delight. Why we do not delight in them more. Why they do not delight in us. How to make our fellowship more delightful.

Psalm 16:3 - Collection sermon for poor believers.

I.Saints.

II. Saints on the earth.

III. These are excellent.

IV. We must delight in them.

V. We must extend our goodness to them. - Matthew Henry.

Psalm 16:4 - Sorrows of idolatry illustrated in heathens and ourselves.

Second clause - The duty of complete separation from sinners in life and lip.

Psalm 16:5 - Future inheritance and present cup found in God. See Exposition).

Last clause - What our "lot" is. What danger it is in. Who defends it.

Psalm 16:6

I. "Pleasant places." Bethlehem, Calvary, Olivet, Tabor, Zion, Paradise, etc.

II. Pleasant purposes, which made these lines fall to me.

III. Pleasant praises. By service, sacrifice, and song.

Psalm 16:6 (second clause)

I. A heritage.

II. A goodly heritage.

III. I have it.

IV. Yea, or the Spirit's witness.

Psalm 16:6 - "A goodly heritage." That which makes our portion good is

I. The favour of God with it.

II. That it is from a Father's hand.

III. That it comes through the covenant of grace.

IV. That it is the purchase of Christ's blood.

V. That it is an answer to prayer, and a blessing from above upon honest endeavours.

Psalm 16:6 - We may put this acknowledgment into the mouth of

I. An indulged child of providence.

II. An inhabitant of this favoured country.

III. A Christian with regard to his spiritual condition. - William Jay.

Psalm 16:7 - Taking counsel's opinion. Of whom? Upon what? Why? When? How? What then?

Psalm 16:7 - Upward and inward, or two schools of instruction.

Psalm 16:8 - Set the Lord always before you as

I. Your protector.

II. Your leader.

III. Your example.

IV. Your observer. - William Jay.

Psalm 16:8, Psalm 16:9 - A sense of the divine presence our best support. It yields:

I. Good confidence concerning things without. "I shall not be moved."

II. Good cheer within." My heart is glad."

III. Good music for the living tongue, "My glory rejoiceth."

IV. Good hope for the dying body. "My flesh also," etc.

Psalm 16:9 (last clause).

I. The saint's Sabbath (rest).

II. His sarcophagus (in hope).

III. His salvation (for which he hopes).

Psalm 16:9, Psalm 16:10 - Jesus cheered in prospect of death by the safety of his soul and body; our consolation in him as to the same.

Psalm 16:10 - Jesus dead, the place of his soul and his body. A difficult but interesting topic.

Psalm 16:10, Psalm 16:11 - Because he lives we shall live also. The believer, therefore, can also say, "Thou wilt show me the path of life." This life means the blessedness reserved in heaven for the people of God after the resurrection. It has three characters. The first regards its source - it flows from "his presence." The second regards its plenitude - it is "fulness" of joy. The third regards its permanency - the pleasures are "for evermore." - William Jay.

Psalm 16:11 - A sweet picture of heaven, (See Exposition.)

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 כּחס is used of the "gold of Ophir" (e.g., Psalm 45:9), and מכתּם might be a derivative from that root. But as there is a group of five other Psalms (namely, Psalm 56:1-13, Psalm 57:1-11, Psalm 58:1-11, 59, Psalm 60:1-12), 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.

Psalm 16:1

"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 acknowledgeth 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.

Psalm 16:1

"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. Romans 10:14. "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.

Psalm 16:2

"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.

Psalm 16:2

"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.

Psalm 16:2

"My goodness extendeth not to thee." I think the words should be understood of what the Messiah was doing for men. My goodness, טונהי 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, אדּיוי 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.

Psalm 16:2

"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.

Psalm 16:2

"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 Pharaohs 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 22:2; Job 35:6-8. But the gain is all to thee; all the good that comes by it is to thyself. - Joseph Symonds, 1639.

Psalm 16:2 (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

Psalm 16:2 (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 17:24, Acts 17:25. God hath no need of anything. - Richard Stock, 1641.

Psalm 16:2

As Christ is the head of man, so is God the head of Christ (1 Corinthians 11:3); 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 of 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.

Psalm 16:2, Psalm 16:3

"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 him 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.

Psalm 16:3

1 Preserve me, O God: for in thee do I put my trust.

"Preserve me," keep, or save me, or as Horsley thinks, "guard me," even as bodyguards surround their monarch, or as shepherds protect their flocks. Tempted in all points like as we are, the manhood of Jesus needed to be preserved from the power of evil; and though in itself pure, the Lord Jesus did not confide in that purity of nature, but as an example to his followers, looked to the Lord, his God, for preservation. One of the great names of God is "the Preserver of men," (Job 7:20), and this gracious office the Father exercised towards our Mediator and Representative. It had been promised to the Lord Jesus in express words, that he should be preserved, Isaiah 49:7, Isaiah 49:8. "Thus saith the Lord, the Redeemer of Israel and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, I will preserve thee, and give thee for a covenant of the people." This promise was to the letter fulfilled, both by providential deliverance and sustaining power, in the case of our Lord. Being preserved himself, he is able to restore the preserved of Israel, for we are "preserved in Christ Jesus and called." As one with him, the elect were preserved in his preservation, and we may view this mediatorial supplication as the petition of the Great High Priest for all those who are in him. The intercession recorded in John 17 is but an amplification of this cry, "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." When he says "preserve me," he means his members, his mystical body, himself, and all in him. But while we rejoice in the fact that the Lord Jesus used this prayer for his members, we must not forget that he employed it most surely for himself; he had so emptied himself, and so truly taken upon him the form of a servant, that as man he needed divine keeping even as we do, and often cried unto the strong for strength. Frequently on the mountaintop he breathed forth this desire, and on one occasion in almost the same words, he publicly prayed, "Father, save me from this hour." (John 12:27.) If Jesus looked out of himself for protection, how much more must we, his erring followers, do so!

"O God." The word for God here used is El אל, by which name the Lord Jesus, when under a sense of great weakness, as for instance when upon the cross, was wont to address the Mighty God, the Omnipotent Helper of his people. We, too, may turn to El, the Omnipotent One, in all hours of peril, with the confidence that he who heard the strong cryings and tears of our faithful High Priest, is both able and willing to bless us in him. It is well to study the name and character of God, so that in our straits we may know how and by what title to address our Father who is in heaven.

"For in thee do I put my trust," or, I have taken shelter in thee. As chickens run beneath the hen, so do I betake myself to thee. Thou art my great overshadowing Protector, and I have taken refuge beneath thy strength. This is a potent argument in pleading, and our Lord knew not only how to use it with God, but how to yield to its power when wielded by others upon himself. "According to thy faith be it done unto thee," is a great rule of heaven in dispensing favour, and when we can sincerely declare that we exercise faith in the Mighty God with regard to the mercy which we seek, we may rest assured that our plea will prevail. Faith, like the sword of Saul, never returns empty; it overcomes heaven when held in the hand of prayer. As the Saviour prayed, so let us pray, and as he became more than a conqueror, so shall we also through him; let us when buffeted by storms right bravely cry to the Lord as he did, "in thee do I put my trust."

2 O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee:

3 But to the saints that are in the earth, and to the excellent, in whom is all my delight.

4 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.

5 The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot.

"O my soul, thou hast said unto the Lord, Thou art my Lord." In his inmost heart the Lord Jesus bowed himself to do service to his Heavenly Father, and before the throne of Jehovah his soul vowed allegiance to the Lord for our sakes. We are like him when our soul, truly and constantly in the presence of the heart-searching God, declares her full consent to the rule and government of the Infinite Jehovah, saying, "Thou art my Lord." To avow this with the lip is little, but for the soul to say it, especially in times of trial, is a gracious evidence of spiritual health; to profess it before men is a small matter, but to declare it before Jehovah himself is of far more consequence. This sentence may also be viewed as the utterance of appropriating faith, laying hold upon the Lord by personal covenant and enjoyment; in this sense may it be our daily song in the house of our pilgrimage.

"My goodness extendeth not to thee." The work of our Lord Jesus was not needful on account of any necessity in the Divine Being. Jehovah would have been inconceivably glorious had the human race perished, and had no atonement been offered. Although the life-work and death-agony of the Son did reflect unparalleled lustre upon every attribute of God, yet the Most Blessed and Infinitely Happy God stood in no need of the obedience and death of his Son; it was for our sakes that the work of redemption was undertaken, and not because of any lack or want on the part of the Most High. How modestly does the Savior here estimate his own goodness! What overwhelming reasons have we for imitating his humility! "If thou be righteous, what givest thou him? or what receiveth he of thine hand?" (Job 35:7.)

"But to the saints that are in the earth." These sanctified ones, although still upon the earth, partake of the results of Jesus' mediatorial work, and by his goodness are made what they are. The peculiar people, zealous for good works, and hallowed to sacred service, are arrayed in the Saviour's righteousness and washed in his blood, and so receive of the goodness treasured up in him; these are the persons who are profited by the work of the man Christ Jesus; but that work added nothing to the nature, virtue, or happiness of God, who is blessed for evermore. How much more forcibly is this true of us, poor unworthy servants, not fit to be mentioned in comparison with the faithful Son of God! Our hope must ever be that haply some poor child of God may be served by us, for the Great Father can never need our aid. Well may we sing the verses of Dr. Watts:

"Oft have my heart and tongue confess'd

How empty and how poor Iam;

My praise can never make thee blest,

Nor add new glories to thy name.

Yet, Lord, thy saints on earth may reap

Some profit by the good we do;

continued...

6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.

7 I will bless the Lord, who hath given me counsel: my reins also instruct me in the night seasons.

Jesus found the way of obedience to lead into "pleasant places." Notwithstanding all the sorrows which marred his countenance, he exclaimed, "Lo, I come; in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy law is within my heart." It may seem strange, but while no other man was ever so thoroughly acquainted with grief, it is our belief that no other man ever experienced so much joy and delight in service, for no other served so faithfully and with such great results in view as his recompense of reward. The joy which was set before him must have sent some of its beams of splendour a-down the rugged places where he endured the cross, despising the shame, and must have made them in some respects pleasant places to the generous heart of the Redeemer. At any rate, we know that Jesus was well content with the blood-bought portion which the lines of electing love marked off as his spoil with the strong and his portion with the great. Therein he solaced himself on earth, and delights himself in heaven; and he asks no more "Goodly Heritage" than that his own beloved may be with him where he is and behold his glory. All the saints can use the language of this verse, and the more thoroughly they can enter into its contented, grateful, joyful spirit the better for themselves, and the more glorious to their God. Our Lord was poorer than we are, for he had not where to lay his head, and yet when he mentioned his poverty he never used a word of murmuring; discontented spirits are as unlike Jesus as the croaking raven is unlike the cooing dove. Martyrs have been happy in dungeons. "From the delectable orchard of the Leonine prison the Italian martyr dated his letter, and the presence of God made the gridiron of Laurence pleasant to him." Mr. Greenham was bold enough to say, "They never felt God's love, or tasted forgiveness of sins, who are discontented." Some divines think that discontent was the first sin, the rock which wrecked our race in paradise; certainly there can be no paradise where this evil spirit has power, its slime will poison all the flowers of the garden.

"I will bless the Lord, who hath given me counsel." Praise as well as prayer was presented to the Father by our Lord Jesus, and we are not truly his followers unless our resolve be, "I will bless the Lord." Jesus is called Wonderful, Counsellor, but as man he spake not of himself, but as his Father had taught him. Read in confirmation of this, John 7:16; John 8:28; and John 12:49, John 12:50; and the prophecy concerning him in Isaiah 11:2, Isaiah 11:3. It was our Redeemer's wont to repair to his Father for direction, and having received it, he blessed him for giving him counsel. It would be well for us if we would follow his example of lowliness, cease from trusting in our own understanding, and seek to be guided by the Spirit of God. "My reins also instruct me in the night seasons." By the reins understand the inner man, the affections and feelings. The communion of the soul with God brings to it an inner spiritual wisdom which in still seasons is revealed to itself. Our Redeemer spent many nights alone upon the mountain, and we may readily conceive that together with his fellowship with heaven, he carried on a profitable commerce with himself; reviewing his experience, forecasting his work, and considering his position. Great generals fight their battles in their own mind long before the trumpet sounds, and so did our Lord win our battle on his knees before he gained it on the cross. It is a gracious habit after taking counsel from above to take counsel within. Wise men see more with their eyes shut by night than fools can see by day with their eyes open. He who learns from God and so gets the seed, will soon find wisdom within himself growing in the garden of his soul; "Thine ears shall hear a voice behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand and when ye turn to the left." The night season which the sinner chooses for his sins is the hallowed hour of quiet when believers hear the soft still voices of heaven, and of the heavenly life within themselves.

8 I have set the Lord always before me: because he is at my right hand, I shall not be moved.

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.

10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.

11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

The fear of death at one time cast its dark shadow over the soul of the 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 2:25; 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.

Psalm 16:11

"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 fullness 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."