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 (Heb.) is used of the "gold of Ophir" (e.g., Psalm
45:9), and (Heb.) might be a derivative from that root. But as there is a
group of five other Psalms (namely, 56, 57, 58, 59, 60), 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 Sphlografia, 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 farfetched, and inaccurate. How verse nine could suit the agony and
bloody sweat, it is hard to conceive, and equally so it is 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; whereby he foresaw it was as needfull
for him to be safeguarded 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 praying 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 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. 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.
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, (Heb.)
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, (Heb.) 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
beggardly; 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 given 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,