敌人的力量后续诗篇讲道 第16篇

2021年1月21日发(作者：envisioned)
TREASURY OF DAVID
PSALM 16

C.H. Spurgeon


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

jewel,
or
notable
song.
Dr.
Hawker,
who
is
always
alive
to
passages
full
of
savour,
devoutly
cries,

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
Ps
56:1-60:12,
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,

speaketh
concerning
HIM.

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.
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. (Ac 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
is all;
mount, we can see
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, Ps 16:1,
avowal
of
faith
in
Jehovah
alone,
Ps
16:2-5,
the
contentment
of
his
faith
in
the
present,
Ps
16:6-7,
and
the
joyous
confidence
of
his
faith
for
the
future (Ps 16:8,11).
EXPOSITION

Ver. 1. Preserve me, keep, or save me, or as Horsley thinks,

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
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,
Isa
49:7-8.

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.
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
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 Joh 17:1-26 is but an
amplification
of
this
cry,

Father,
keep
through
thine
own
name
those
whom thou hast given me, that they may be one, as we
are.
When he says,

me,

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,

save
me
from
this
hour.
(Joh
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
(
la
),
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 crying 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.
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,
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
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,

inscription
upon
a
pillar
to
David.
Others
again,
look
upon


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,
golden stores.
For (
Mtk
) is used of the
and (
Mtkm
) might be a derivative from that root. But as there is a group
of
five
other
Psalms
(namely,
Ps
56:1-60:12),
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
Sphlografia,
as if
victory.
It
is,
however,
more
likely
still
that
the
term


(like

), 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

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

in
Gethsemane,

He says,
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;
he
gives
the
following
quotations:
Jerome.

—

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.

—

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

of
Christ.
Christopher
Wordsworth,
D.D.,
1868.
Ver. 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 needful
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.
Ver. 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. Ro 10:14.
in whom they have not believed?
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?
of the Most High, shall abide in the shadow of the Almighty.
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 pleads not by merit, but sues by faith, teaching us that if we
come with like faith, we may obtain the like deliverance.
Richard
Greenham.

HINTS TO THE VILLAGE PREACHER

Michtam of David.
Under the title of
has
published
a
small
volume,
which
is
valuable
as
a
series
of
good
simple
discourses,
but
ought
hardly
to
have
been
styled

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.
Ver.
1.
The
seeking
of
the
gold.
The
believer
conscious
of
danger,
trusting
in God only for deliverance.
Ver. 2-3. 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.
Ver.
4-5.
The
testing
of
the
gold.
The
believer
finding
his
present
portion,
and expecting his eternal inheritance in the Lord.
Ver. 6. The prizing or valuing of the gold. The believer congratulating
himself on the pleasantness of his dwelling and the goodness of his
heritage.
Ver.
7-8.
The
occupying
of
the
gold.
The
believer
seeking
instruction
from
the counsels of the Lord by night, and realising his promise by day.
Ver. 9-10. 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.
Ver.
1.
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
—

Ver.
1.
The
prayer
and
the
plea.
The
preserver
and
the
truster.
The
dangers
of the saints and the place of their confidence.
WORKS UPON THE SIXTEENTH PSALM
An
Exposition
upon
some
select
Psalms
of
David
...
By
ROBERT
ROLLOCK.
1600.
16mo.
A
Godly
Exposition
of
the
Sixteenth
Psalm:

in
R.
Greenham's

pp.
316-331. Folio: 1612.
In the
Exposition of Psalm Sixteen,

Augustinianae
Flamma;
or,
Certayne
Devout,
Godly,
and

Learned
Meditations.

Written
by
the
excellently
accomplished
gentleman,
WILLIAM
AUSTIN, of Lincolnes Inne, Esquire... 1637,
Sixteenth Psalme; more particularly on the last verse.
The Golden Psalm.
Being an Exposition practical, experimental, and
prophetical of Psalm Sixteenth. By the Rev. THOMAS DALE, M.A. Canon
Residentiary
of
St.
Paul's,
London,
and
Vicar
of
St.
Pancras,
Middlesex.
London: 1847.
Christ in Gethsemane
. An Exposition of Psalm Sixteen. By JAMES FRAME,
Minister of Queen Street Chapel, Ratcliff, London: 1858.

Psalms 16:2 (PSALMS)
EXPOSITION

Ver. 2. 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,
Lord.
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
Saviour
here
estimate
his
own
goodness!
What
overwhelming reasons have we for imitating his humility!
righteous,
what
givest
thou
him?
or
what
receiveth
he
of
thine
hand?
(Job
35:7)
EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 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,


said unto the Lord,
Thou art my Lord,
you thought,
unless when I cried out, Depart from me, for I desire not the knowledge
of thy ways.
try
again.
When
I
first
mentioned
the
text,

me
consider,

secretly
said,
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.
one
conjecture
more;
and
I
doubt
not
but
in
this
case
I
shall
guess
rightly.
When I repeated these words,
Thou
art
my
Lord;

have
I,

one;

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,
am thy servant; thou hast loosed my bonds.
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.
Ver.
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
embraces him; which thing is proper unto faith, and to that particular
applying which we say to be in faith.
Robert Rollock,
1600.
Ver. 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,

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,

supereminent ones,
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.

Ver. 2. My goodness extendeth not to thee;
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
communicates
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.

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

Ver. 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.
Ac 17:24-25. God hath no need of anything.
Richard Stock,
1641.
Ver. 2. As Christ is the head of man, so is God the head of Christ (1Co
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 or 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
my Lord: my goodness extendeth not to thee; but to the saints that are
in the earth.
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 mediation and suffering
will redound to the saints on earth.
Stephen Charnock.

Ver. 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 extended 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.

HINTS TO THE VILLAGE PREACHER

Ver.
2.
Thou
art
my
Lord.
The
soul's
appropriation,
allegiance,
assurance,
and avowal.
Ver. 2-3. The influence and sphere of goodness. No profit to God, or
departed saints or sinners, but to living men. Need of promptness, etc.
Ver. 2-3. Evidences of true faith.
1. Allegiance to divine authority.
2. Rejection of self righteousness.
3. Doing good to the saints.
4. Appreciation of saintly excellence.
5. Delight in their society.

Psalms 16:3 (PSALMS)
EXPOSITION

Ver. 3. 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:

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; These are the company I keep, These are
the choicest friends I know.
Poor believers are God's
receivers, and have
a warrant from
the Crown to
receive
the
revenue
of
our
offerings
in
the
King's
name.
Saints
departed
we cannot bless; even prayer for them is of no service; but while they
are
here
we
should
practically
prove
our
love
to
them,
even
as
our
Master
did, for they are
the
excellent
of
the
earth.
Despite
their
infirmities,
their
Lord
thinks
highly of them, and reckons them to be as nobles among men. The title of

greatest
governor.
The
true
aristocracy
are
believers
in
Jesus.
They
are
the only Right Honourables. Stars and garters are poor distinctions
compared with the graces of the Spirit. He who knows them best says of
them,
in whom is all my delight. They are his Hephzibah and his land Beulah,
and before all worlds his delights were with these chosen sons of men.
Their
own
opinion
of
themselves
is
far
other
than
their
Beloved's
opinion
of
them;
they
count
themselves
to
be
less
than
nothing,
yet
he
makes
much
of
them,
and
sets
his
heart
towards
them.
What
wonders
the
eyes
of
Divine
Love can see where the Hands of Infinite Power have been graciously at
work. It was this quick sighted affection which led Jesus to see in us
a
recompense
for
all
his
agony,
and
sustained
him
under
all
his
sufferings
by the joy of redeeming us from going down into the pit.
EXPLANATORY NOTES AND QUAINT SAYINGS

Ver.
2-3.
My
goodness
extendeth
not
to
thee;
but
to
the
saints.
See
Psalms
on
Ver. 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

the
excellent
ones
in the earth;
also
even
when
not
saints,
because
God
loved
them.
Isa
43:4.
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;

is
a
holy
man,

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.

Ver.
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.
Ver.
3.
The
saints.
The
Papists
could
abide
no
saints
but
those
which
are
in
heaven;
which
argues
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.

Ver. 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?...


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.

Ver. 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 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:

hath
raised
us
up,

the
apostle,

made
us
sit
together
in
heavenly
places
in
Christ
Jesus.
Charles Bradbury's

Ver. 3. To sum up all, we must know that we neither do nor can love the
godly
so
well
as
we
should
do;
but
all
is
well
if
we
would
love
them
better,
and do like ourselves the less because we do love them no more, and that
this is common or usual with me, then I am right: so that we are to love
the godly first because God commands it, because they are good; and in
these cases our faith doth work by our love to good men. Next, when I am
at
the
worst,
like
a
sick
sheep,
I
care
not
for
the
company
of
other
sheep,
but
do
mope
in
a
corner
by
myself;
but
yet
I
do
not
delight
in
the
society
of goats or dogs, it proves that I have some good blood left in me; it
is because for the present I take little or no delight in myself or in
my God, that I delight no better in the godly: yet as I love myself for
all that, so I may be said to love them for all this. Man indeed is a
sociable creature, a company keeper by
nature when he is himself;
and if
we
not
associate
ourselves
with
the
ungodly,
though
for
the
present,
and
care
not
much
to
show
ourselves
amongst
the
godly,
the
matter
is
not
much,
it
is
a
sin
of
infirmity,
not
a
fruit
of
iniquity.
The
disciples
went
from
Christ,
but
they
turned
not
to
the
other
side
as
Judas
did,
who
did
forsake
his Master, and joined himself to his Master's enemies, but they got
together.
Some
say
that
Demas
did
repent
(which
I
think
to
be
the
truth),
and then he did
put case he did forsake Paul; so did better men than he. Indeed as long
as
a
man
hath
his
delights
about
him,
he
will
embrace
the
delights
of
this
present world, or the delights which belong to the world to come; join
with
Paul,
or
cleave
to
the
world.
In
this
temptation
our
stay
is,
first,
that we care not for the company of goats; next, that as we should, so
we would, and desire that we may take delight in the company of sheep,
to count them the only excellent men in the world, in whom is all our
delight.
The
conclusion
is,
that
to
love
the
saints
as
saints,
is
a
sound
proof of faith; the reason is, for that we cannot master our affections
by love, but first we must master our understandings by faith,
Richard
Capel,
1586-1656.
HINTS TO THE VILLAGE PREACHER

Ver 2-3. The influence and sphere of goodness. No profit to God, or
departed saints or sinners, but to living men. Need of promptness, etc.
Ver. 2-3. Evidences of true faith.
1. Allegiance to divine authority.
2. Rejection of self righteousness.
3. Doing good to the saints.
4. Appreciation of saintly excellence.
5. Delight in their society.
Ver. 3. Excellent of the earth. May be translated noble, wonderful,
magnificent.
They
are
so
in
their
new
birth,
nature,
clothing,
attendance,
heritage, etc., etc.
Ver. 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.
Ver. 3. Collection sermon for poor believers.
1. Saints.
2. Saints on the earth.
3. These are excellent.
4. We must delight in them.
5. We must extend our goodness to them.
Matthew Henry.


Psalms 16:4 (PSALMS)
EXPOSITION

Ver. 4. The same loving heart which opens towards the chosen people is
fast closed against those who continue in their rebellion against God.
Jesus hates all wickedness, and especially the high crime of idolatry.
The text while it shows our Lord's abhorrence of sin, shows also the
sinner's
greediness
after
it.
Professed
believers
are
often
slow
towards
the true Lord, but sinners
hasten
after
another
god.
They
run
like
madmen
where
we
creep
like
snails.
Let their zeal rebuke our tardiness. Yet theirs is a case in which the
more they haste the worse they speed, for
their
sorrows
are
multiplied
by
their
diligence
in
multiplying
their
sins.
Matthew Henry pithily says,
themselves; for whosoever thinks one god too little, will find two too
many,
and
yet
hundreds
not
enough.
The
cruelties
and
hardships
which
men
endure for their false gods is wonderful to contemplate; our missionary
reports are a noteworthy comment on this passage; but perhaps our own
experience
is
an
equally
vivid
exposition;
for
when
we
have
given
our
heart
to idols, sooner or later we have had to smart for it. Near the roots of
our self love all our sorrows lie, and when that idol is overthrown, the
sting is gone from grief. Moses broke the golden calf and ground it to
powder, and cast it into the water of which he made Israel to drink, and
so shall our
cherished
idols become bitter
portions
for us, unless we at
once forsake them. Our Lord had no selfishness; he served but one Lord,
and served him only. As for those who turn aside from Jehovah, he was
separate
from
them,
bearing
their
reproach
without
the
camp.
Sin
and
the
Saviour
had
no
communion.
He
came
to
destroy,
not
to
patronize
or
be
allied
with the works of the devil. Hence he refused the testimony of unclean
spirits as to his
divinity, for
in
nothing would he
have fellowship with
darkness.
We
should
be
careful
above
measure
not
to
connect
ourselves
in
the remotest degree with falsehood in religion; even the most solemn of
Popish rites we must abhor.
Their drink offerings of blood will I not offer. The old proverb says,

long.
—

nor take up their names into my lips. If we allow poison upon the lip,
it may ere long penetrate to the inwards, and it is well to keep out of
the
mouth
that
which
we
would
shut
out
from
the
heart.
If
the
church
would
enjoy
union
with
Christ,
she
must
break
all
the
bonds
of
impiety,
and
keep
herself pure from all the pollutions of carnal will worship, which now
pollute the service of God. Some professors are guilty of great sin in
remaining in the communion of Popish churches, where God is as much
dishonoured as in Rome herself, only in a more crafty manner.
EXPLANATORY NOTES AND QUAINT SAYINGS

Ver.
4.
Drink
offerings
of
blood.
The
Gentiles
used
to
offer,
and
sometimes
drink
part
of
the
blood
of
their
sacrifices,
whether
of
beasts
or
of
men,
as either of them were sacrificed.
Matthew Poole.

Ver.
4.
Drink
offerings
of
blood.
It
is
uncertain
whether
this
expression
is
to
be
understood
literally
to
be
blood,
which
the
heathen
actually
mixed
in their libations when they bound themselves to the commission of some
dreadful deed, or whether their libations are figuratively called
offerings of blood to denote the horror with which the writer regarded
them.
George R. Noyes, in loc.
1846.
Ver. 4.
(last clause)
. A sin rolled under the tongue becomes soft and
supple,
and
the
throat
is
so
short
and
slippery
a
passage,
that
insensibly
it may slide down from the mouth into the stomach; and contemplative
wantonness quickly turns into practical uncleanness.
Thomas Fuller.

HINTS TO THE VILLAGE PREACHER

Ver. 4. Sorrows of idolatry illustrated in heathens and ourselves.
Ver.
4.
(
Second
clause
).
The
duty
of
complete
separation
from
sinners
in
life and lip.

Psalms 16:5 (PSALMS)
EXPOSITION

Ver. 5. The Lord is the portion of mine inheritance and of my cup. With
what
confidence
and
bounding
joy
does
Jesus
turn
to
Jehovah,
whom
his
soul
possessed and delighted in! Content beyond measure with his portion in
the
Lord
his
God,
he
had
not
a
single
desire
with
which
to
hunt
after
other
gods; his cup was full, and his heart was full too; even in his sorest
sorrows he still laid hold with both his hands upon his Father, crying,

God,
my
God;

had
not
so
much
as
a
thought
of
falling
down
to
worship
the
prince
of
this
world,
although
tempted
with
an

these
will
I
give
thee.
drink
of
our
souls.
He
is
our
portion,
supplying
all
our
necessities,
and
our
cup
yielding
royal
luxuries;
our
cup
in
this
life,
and
our
inheritance
in
the
life
to
come.
As
children
of
the
Father
who
is
in
heaven,
we
inherit,
by
virtue
of
our
joint
heirship
with
Jesus,
all
the
riches
of
the
covenant
of
grace;
and
the
portion
which
falls
to
us
sets
upon
our
table
the
bread
of
heaven
and
the
new
wine
of
the
kingdom.
Who
would
not
be
satisfied
with
such dainty diet? Our shallow cup of sorrow we may well drain with
resignation, since the deep cup of love stands side by side with it, and
will never be empty.
Thou
maintainest
my
lot.
Some
tenants
have
a
covenant
in
their
leases
that
they
themselves
shall
maintain
and
uphold,
but
in
our
case
Jehovah
himself
maintains
our
lot.
Our
Lord
Jesus
delighted
in
this
truth,
that
the
Father
was on his side, and would maintain his right against all the wrongs of
men. He knew that his elect would be reserved for him, and that almighty
power would preserve them as his lot and reward for ever. Let us also be
glad, because the Judge of all the earth will vindicate our righteous
cause.
EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 5. The Lord is the portion of mine inheritance. If the Lord be thy
portion,
then
thou
mayest
conclude,
omnipotence
is
my
portion,
immensity,
all sufficiency, etc. Say not, If so, then I should be omnipotent, etc.
There is a vast difference betwixt identity and interest, betwixt
conveying of a title, and transmutation of nature. A friend gives thee
an
invaluable
treasure,
and
all
the
securities
of
it
that
thou
canst
desire;
wilt thou deny it is thine because thou art not changed into its nature?
The
attributes
are
thine,
as
thy
inheritance,
as
thy
lands
are
thine;
not
because thou art changed into their nature, but because the title is
conveyed to thee, it is given thee, and improved for thy benefit. If
another manage it, who can do it with greater advantage to thee than to
thyself, it is no infringement of thy title... The Lord is our
portion,
and this is incomparably more than if we had heaven and earth; for all
the earth is but as a point compared with the vastness of the heavens,
and
the
heavens
themselves
are
but
a
point
compared
with
God.
What
a
large
possession have we then! There is no confiscation of it, no banishment
from
it.
Our
portion
fills
heaven
and
earth,
and
is
infinitely
above
heaven
and below earth, and beyond
both.
Poor men
boast and pride
themselves of
a kingdom, but we have more than all the kingdoms of the world and the
glory thereof. Christ has given us more than the devil could offer him.
David Clarkson.

Ver.
5.
Portion
of
mine
inheritance
and
of
my
cup,
may
contain
an
allusion
to
the
daily
supply
of
food,
and
also
to
the
inheritance
of
Levi.
De
18:1-2.

and
Explanatory
Pocket
Bible.
By
A.
R.
Fausset
and

B.M.
Smith,
1867.
Ver.
5-6.
The
Lord
is
the
portion
of
mine
inheritance:
the
lines
are
fallen
unto me in pleasant places; yea, I have a goodly heritage.
the
people
that
are
in
such
a
case;
yea,
blessed
are
the
people
whose
God
is the Lord.
or person than this, for God to dwell among them. If we value this mercy
according to the excellence and worth of that which is bestowed, it is
the
greatest;
if
we
value
it
according
to
the
good
will
of
him
that
gives
it, it will appear likewise to be the greatest favour. The greatness of
the
good
will
of
God
in
giving
himself
to
be
our
acquaintance,
is
evident
in the nature of the gift. A man may give his estate to them to whom his
love is not very large, but he never gives himself but upon strong
affection.
God
gives
abundantly
to
all
the
works
of
his
hands;
he
causeth
the
sun
to
shine
upon
the
evil
and
upon
the
good,
and
the
rain to
descend
upon the just and the unjust; but it cannot be conceived that he should
give
himself
to
be
a
portion,
a
friend,
father,
husband,
but
in
abundance
of
love.
Whosoever
therefore
shall
refuse
acquaintance
with
God,
slights
the
greatest
favour
that
ever
God
did
bestow
upon
man.
Now,
consider
what
a high charge this
is; to abuse
such
a kindness
from God is an act of
the
greatest vileness. David
was
never so
provoked as when the king
of Ammon
abused his kindness, in his ambassadors, after his father's death. And
God
is
highly
provoked
when
his
greatest
mercies,
bestowed
in
the
greatest
love,
are
rejected
and
cast
away.
What
could
God
give
more
and
better
than
himself?... Ask David
what
he thinks
of
God; he was
well acquainted with
him, he dwelt in his house, and by his good will would never be out of
his more immediate presence and company; enquire, I pray, what he found
amiss
in
him.
That
you
may
know
his
mind
the
better,
he
hath
left
it
upon
record in more than one or two places, what a friend he hath had of God.


fallen unto me in pleasant places; yea, I have a goodly
heritage.

Why,
what
is
that
you
boast
of
so
much,
O
David?
Have
not
others
had kingdoms as well as you? No, that's not the thing; a crown is one of
the least jewels in my cabinet:


inheritance and of my cup.

James Janeway.

Ver. 5-6. Take notice not only of the mercies of God, but of God in the
mercies. Mercies are never so savoury as when they savour of a Saviour.
Ralph Venning,
1620-1673.
HINTS TO THE VILLAGE PREACHER

Ver.
5.
Future
inheritance
and
present
cup
found
in
God.
(See
exposition.)

Psalms 16:6 (PSALMS)
EXPOSITION

Ver. 6. Jesus found the way of obedience to lead into pleasant places.
Notwithstanding all the sorrows which marred his countenance, he
exclaimed,
I delight to do thy will, O my God: yea, thy law is within my heart.
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
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

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.

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.
to say,
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.
EXPLANATORY NOTES AND QUAINT SAYINGS

Ver.
5-6.
The
Lord
is
the
portion
of
mine
inheritance:
the
lines
are
fallen
unto me in pleasant places; yea, I have a goodly heritage. See Psalms on

Ver. 5-6. Take notice not only of the mercies of God, but of God in the
mercies. Mercies are never so savoury as when they savour of a Saviour.
Ralph Venning,
1620-1673.
Ver. 6. The lines are fallen unto me in pleasant places; yea, I have a
goodly
heritage.
Bitter
herbs
will
go
down
very
well,
when
a
man
has
such
delicious

which
the
world
knows
not
of.
The
sense
of
our
Father's
love is like honey at the end of every rod; it turns stones into bread,
and water into wine, and the valley of trouble into a door of hope; it
makes the biggest evils seem as if they were none, or better than none;
for
it
makes
our
deserts
like
the
garden
of
the
Lord,
and
when
we
are
upon
the cross for Christ, as if we were in paradise with Christ. Who would
quit his duty for the sake of suffering, that hath such a relief under
it? Who would not rather walk in truth, when he hath such a cordial to
support him, than by the
conduct
of fleshly
wisdom, to take any indirect
or irregular method for his own deliverance?
Timothy Cruso.

Ver. 6. The lines. Probably alluding to the division of the land by lot,
and the measuring of it off by ropes and lines. David believed in an
overruling destiny which fixed the bounds of his abode, and his
possessions; he did more, he was satisfied with all the appointment of
the predestinating God.
C.H.S.