Annotations Upon the Books of Poetry, Psalms · Psalm 16
PSALM XVI.
The Title. MIchtam of David.] The ſame Title is in the 56, and the four following Pſalms: and the ſame that is ſaid before often of others, is by many ſaid of this, as that it was the name of ſome Muſicall Inſtrument, Song or Tune. Beſides ſome make it a word compounded of (mach) which ſignifyeth poor or afflicted, and (tam) which ſignifyeth ſimple or ſincere: and ſo they render the Title, A Pſalm of David that was afflicted and ſincere. But it is beſt render'd, as in the margin of our Bibles, A golden Pſalm of David; intimating that David made precious account of it, that it was to him as a chain or jewell, or crown of gold.
Verſ. 1. Preſerve me, O God, for in thee do I put my truſt.] Becauſe ſome paſſages in this Pſalm verſ. 8. and 10 are by the Apoſtles cited as ſpoken by Chriſt, Act. 2.25.31, and 13.35, therefore ſome of our beſt Expoſitours do underſtand every clauſe of this Pſalm as uttered by Chriſt; and accordingly they ſay that in theſe words, Preſerve me, O God, Chriſt prayeth to his father, that he might be ſuſtained and preſerved in the time of his agony and death, that he might not ſink under them, but might at laſt triumph over all his enemies and ſufferings. But in regard there are ſome paſſages in the Pſalm that cannot ſo conveniently or properly be applyed to Chriſt, as that verſ. 4. that he ſhould profeſſe that he would not partake with Idolaters in their ſuperſtitions, who was far above the danger of any ſuch contagion, (and others of the like nature) I rather conceive that David doth here pray and give thanks, ſometimes in the name of Chriſt, of whom he was a type, and ſometimes in the name of all the faithfull members of the Church, of whom he was one, and ſometimes alſo of both together.
Verſ. 2. O my ſoul, thou haſt ſaid unto the Lord, Thou art my Lord, &c.] David doth often in the Pſalms thus ſpeak to his own ſoul; as in Pſal. 42.11. and in other places. This here is all one in effect as if he had ſaid, Therefore do I hope in thee, and ſeek to thee, becauſe from my ſoul I have taken thee, the great Lord, governour and preſerver of all things, to be my Lord, and have given up my ſelf to be thy ſervant, and therefore I know thou wilt preſerve me, according to that Pſal. 123.2. Behold, as the eyes of ſervants look unto the hand of their maſters, &c. ſo our eyes wait upon the Lord our God untill that he have mercy upon us.
My goodneſſe extendeth not to thee; but (verſ. 3.) to the Saints that are in the earth, &c.] They that underſtand the whole Pſalm of Chriſt, make this place parallel with that Joh. 17.19. For their ſakes I ſanctify my ſelf, that they alſo might be ſanctified through the truth. But I rather conceive it is added, either as a neceſſary explanation of what he had ſaid before, to wit, by ſhewing that though he pleaded to be preſerved, becauſe of his relation to the Lord as his ſervant, yet it was not out of an opinion that he could bring any advantage to the Lord by any thing he could doe, only to his Saints he deſired to doe what good he could: or elſe rather as a farther argument to move God to preſerve him, becauſe he relyed merely upon his mercy, and not upon any meritoriouſneſſe in his ſervice, and that withall his delight was in the Saints that were precious in Gods eyes.
Verſ. 4. Their ſorrows shall be multiplied that haſten after another God, &c.] or, that give gifts unto another God: that is, Whilſt they afflict themſelves that are carried with a blind and mad zeal after other Gods, as being ſtill anxious to know what to doe to pleaſe them, or whilſt they impoveriſh themſelves in expences upon them, alas, they do but encreaſe their own ſorrows, ſince at length to their grief all their hopes will fail them, their coſt will be all as caſt away, their Idols ſhall not profit them; but in ſtead thereof, they will draw miſeries and troubles upon themſelves, the juſt effect of Gods indignation againſt them. But this is only prefixed to make way to that which follows, wherein he profeſſeth that for this he abhorred to joyn with Idolaters in their Idol-worſhip: Their drink-offerings of bloud will I not offer. As the Iſraelites by the direction of Gods law, ſo the heathens alſo had, as appendences to their ſacrifices, both meat-offerings and drink-offerings, and theſe were uſually of wine, as is evident Numb. 15.5, and Deut. 32.37, 38. Where are their Gods? &c. which did eat the fat of their ſacrifices, and drink the wine of their drink-offerings? and the offerers uſed firſt to drink ſome part of them, and the reſt they uſed to pour upon their ſacrifices; to which the Apoſtle ſeems to allude in that 1 Cor. 10, 21. Ye cannot drink of the cup of the Lord, and the cup of devils. But what then is meant here by their drink-offerings of bloud? I anſwer; ſome think that thereby is meant ſacrifices gotten by rapine and bloud, and others think that it is the bloud of their ſlain ſacrifices that is here called drink-offerings of bloud. But becauſe many writers teſtify, that the heathens uſed to pour out drink-offerings of the bloud of men, or becauſe they uſed to pour the bloud of the beaſts they ſlew upon their ſacrifices, which muſt needs be an abomination to the Jews, who might not eat any bloud, it ſeems moſt probable, that theſe were the drink-offerings of bloud of which David here ſpeaks. Only we muſt remember, that under this one particular he proteſts againſt having communion with them in any of their idol-ſervices; and that this he alledgeth too as an argument to move God to preſerve him: to which purpoſe alſo the next clauſe is added, nor take up their names into my lips. For though ſome reſtrain this to not ſwearing by their names; yet that it comprehends more of deteſtation then ſo, ſee in the Note upon Exod. 23.13. As for thoſe that underſtand the whole Pſalm of Chriſt, they conceive that both clauſes may be moſt probably underſtood thus; their drink-offerings of bloud will I not offer, nor take up their names into my lips: that is, I will not preſent their offerings to my Father, nor ſo much as mention their names, when I make interceſſion for the Saints.
Verſ. 5. The Lord is the portion of mine inheritance and of my cup, &c.] In the word cup there is an alluſion to the cuſtome of allotting every one that fat at meat their ſeverall portion; of which ſee the Note Pſal. 11.6. And David might call the Lord the portion of his inheritance, both objectively, becauſe he accounted the very enjoying of God and his favour that which was all in all to him, and wherein he ſolely placed his ſolace and happineſſe; and likewiſe efficiently, becauſe he depended upon him alone, as the authour of all the bleſſings he did or could hope to enjoy: as if he had ſaid, whilſt others run after other Gods, I have choſen the Lord Jehovah to be my God; or, whilſt ſome place their bliſſe in riches, and ſome in honours, the Lord is the all…ſufficient portion which I take for mine inheritance. And beſides, it might be ſpoken as in reference to his enemies endeavouring to drive him out of the land of Iſrael; affirming, that though they ſought thus to expell him out of the inheritance of Gods people, as if he had no part in God, yet he knew well that the Lord was his inheritance, which he was ſure they could never take from him; for, ſaith he, thou maintaineſt my lot, that is, mine inheritance, (there is an alluſion in the word to the cuſtome of dividing inheritances by lot:) and he aſcribeth to God the maintaining of his lot, not only becauſe it was of God, that any outward bleſſings conferred upon him were continued to him; but alſo eſpecially, becauſe the unchangeableneſſe of his condition, in keeping the Lord as his portion, and having heaven reſerved for his inheritance, was merely of God, and not of himſelf.
Verſ. 6. The lines are fallen unto me in pleaſant places, &c.] To wit, in that the Lord was his God, & ſo he had a ſure intereſt in all ſpirituall and heavenly bleſſings; and then beſides over and above, the kingdome of Iſrael was ſettled upon him and his ſeed after him▪ & this he ſeems to adde, as in oppoſition to what he had ſaid before verſ. 4. concerning the multiplyed ſorrows of thoſe that haſtened after other Gods. But ſtill we ſee he ſpeaks of his inheritance, My lines are fallen to me, &c. as alluding to earthly inheritances which fall to men by lot, after they have been divided by lines: and of this laſt ſee the Note Deut. 32.9. As for them that underſtand the whole Pſalm of Chriſt, they take this verſe to be an expreſſion of the precious account that Chriſt makes of his Church, his inheritance given him of his father.
Verſ. 7. I will bleſſe the Lord, who hath given me counſell, &c.] That is, who hath by his ſpirit perſwaded and enclined my heart thus to chuſe thee for my part and portion; and ſo in other things alſo to doe what may be pleaſing unto thee: my reins alſo inſtruct me in the night-ſeaſons; that is, by the inward and ſecret inſtinct of Gods ſpirit▪ I find my thoughts, affections and deſires moved, as to other things agreeable to Gods will, ſo eſpecially to this of chuſing God to be my portion: (ſee the Note Pſal. 7.9.) and this he mentions to have been done in the night, when he had no body elſe to counſell him but God, yea and conſtantly night after night, in the night-ſeaſons; becauſe indeed when men are free from worldly imployments, and the diſtraction of the ſenſes, the ſpirit of God finds the minds of men fitteſt for ſerious and holy meditations: and withall haply thereby to advance the praiſe of God, in that by the inſpirations of his holy ſpirit he was moved to thoſe holy thoughts and deſires at thoſe times, when men are uſually ſurprized and overborn with drowſineſſe, and if awake, ſubject rather to diſtracting affrightments, yea often overborn by temptations to ſin. Indeed they that underſtand each paſſage of this Pſalm of Chriſt, do otherwiſe expound theſe words: to wit, that God did inwardly counſell and ſtrengthen Chriſt in that time of black darkneſſe that was upon his ſpirit, when the Lord in a great meaſure withdrawing the light of his countenance, and pouring forth his wrath upon him, he was thereby inwardly both in ſoul and body filled with moſt exquiſite tortures, through pain and grief and fear, which made him cry out, Father, if it be poſsible, let this cup paſſe from me, and afterwards, My God, my God, why haſt thou forſaken me? But the former Expoſition is to me far the better.
Verſ. 8. I have ſet the Lord alwaies before me, &c.] The Apoſtle Peter expreſly ſaith that David ſpake this concerning Chriſt, Act. 2.25. For David ſpeaketh concerning him, I foreſaw the Lord alway before my face, &c. and he proves it, by ſhewing that the words following verſ. 10 could not be properly and literally underſtood of David. But yet, becauſe the Apoſtle there yieldeth that theſe words were ſpoken by David, and it is evident that he that ſpeaks here ſpeaks of himſelf, I have ſet the Lord alwaies before me, &c. therefore for the reſolving of this doubt we muſt ſay, that though David ſpake theſe words of himſelf, yet it was chiefly in reference to Chriſt; and that not only becauſe being a type of Chriſt, he did as it were repreſent Chriſts perſon, but alſo eſpecially becauſe Chriſt was now in his loyns according to the fleſh: and indeed the Apoſtle in that place ſeems to render this as the reaſon why he applyed theſe words of David to Chriſt, Act. 2.30, 31. Being a prophet, (ſaith Peter) and knowing that God had ſworn with an oath to him, that of the fruit of his loyns according to the flesh, he would raiſe up Chriſt to ſit on his throne; He ſeeing this before, ſpake of the reſurrection of Christ, &c. So that theſe words were ſpoken by David both concerning himſelf, and concerning Chriſt: I have ſet the Lord alwaies before me, &c. that is, I have ſet my thoughts continually upon God, as being ever preſent with me; and that both as having reſpect in all things to doe his will, (as indeed it is ſaid of Chriſt Phil. 2.8, that he humbled himſelf and became obedient unto death, even the death of the croſſe) and alſo as …eſting ſolely upon him for help and ſupport in all my troubles and ſufferings. Becauſe he is at my right hand, I shall not be moved; that is, becauſe he is ever preſent with me, and ſtill ready to aſſiſt and protect me, I ſhall not be moved from that happy condition wherein I ſtand, I ſhall not loſe the favour of God, nor fall from my integrity, nor from my hope and confidence in God. And as theſe words are intended of Chriſt, they imply alſo, that he ſhould not be ſwallowed up of his ſorrows, nor removed from his conſtant obedience to the will of his father. Gods readineſſe to aſſiſt is expreſſed by this phraſe of his being at our right hand, becauſe the right hand is the chief ſtrength of a man, and thereby he aſſails his enemies; and therefore this had need to be chiefly ſecured and protected.
Verſ. 9. Therefore my heart is glad, and my glory rejoyceth, &c.] That is, my tongue: ſee the Note Gen. 49.6. My flesh alſo shall rest in hope. That is, When my body ſhall be laid at reſt in the earth, it ſhall not be without hope of a joyfull reſurrection. For hope is here aſcribed to the dead body figuratively, as an earneſt expectation and waiting for the manifeſtation of the ſons of God is aſcribed to the ſenſeleſſe and unreaſonable creature, Rom. 8.19.
Verſ. 10. For thou wilt not leave my ſoul in hell, neither wilt thou ſuffer thine holy one to ſee corruption.] This the Apoſtle Peter ſaith could not be ſpoken of David, but of Chriſt only, that is, properly and literally; and that becauſe Davids body was left in the grave unto that day, and was corrupted, Act. 2.29, &c. 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, &c. but he ſpake of the reſurrection of Chriſt, that his ſoul was not left in hell, neither his flesh did ſee corruption: and the like the Apoſtle Paul affirmeth concerning this place, Act. 13.36▪ 37. David, after he had ſerved his own generation, by the will of God fell on ſleep, and was laid unto his fathers, and ſaw corruption; but he whom God raiſed again ſaw no corruption. But yet, becauſe David knew well that Chriſt ſhould riſe again, as the head of that myſticall body, which ſhould all partake of the ſame benefit together with him, and that by vertue of Chriſts reſurrection even he alſo ſhould one day be raiſed from the grave, (whence it is that Chriſt is called 1 Cor. 15.20. the firſt fruits of them that ſlept) therefore David had doubtleſſe reſpect alſo to himſelf in this which was principally and prophetically intended concerning Chriſt, namely, that God would not leave him for ever in the grave, nor ſuffer him to periſh in the pit of corruption. The Papiſts would from this place conclude, that the ſoul of Chriſt immediately upon his death did locally deſcend into hell, the place of the damned; but without any juſt ground. For in the Scripture frequently by the ſoul is meant the life of man, (ſee the Note Pſal. 7.2, 3.) which when a man is dead may be ſaid to be overwhelmed or detained in the grave: or elſe the whole perſon of man, as Act. 7.14. Then ſent Ioſeph and called his father Iacob to him, and all his kindred, threeſcore and fifteen ſouls; and 1 Pet. 3.20. where ſpeaking of the Ark he ſaith, wherein few, that is, eight ſouls were ſaved by water; ſee alſo the Note Pſal. 5.2. And ſo likewiſe by hell is meant the whole ſtate and dominion of death, yea uſually the grave; ſo Gen. 42.37. Ye will bring down my gray hairs with ſorrow to the grave, and Pſal. 141.7. Our bones are ſcattered at the graves mouths: the word tranſlated grave is the very ſame that is here tranſlated hell. So that the meaning of theſe words, Thou wilt not leave my ſoul in hell, &c. is no more but this, Thou wilt not leave me in the grave, or, Thou wilt not leave me or my life under the power and dominion of death: and becauſe death chiefly ſeizeth upon the body, therefore the body is here chiefly intended. And indeed even amongſt Pagan writers we find the like phraſe, as in Virgils Animamque ſepulchro Condimus. But however, that it cannot be meant of Chriſts ſoul being locally in the hell of the damned, is clear, becauſe firſt, his ſoul, was during the time of his buriall in Paradiſe, Luk. 23.43. To day shalt thou …e with me in Paradiſe, that is, in heaven, 2 Cor. 12.2, 4. ſecondly, the words ſpeak evidently of a deliverance from a penall condition, whereas the Papiſts themſelves hold that Chriſts ſoul was triumphant in hell: thirdly, the Apoſtles, in the places before cited, expreſly ſay, that David was left in that hell from whence Chriſt was raiſed; ſo that it is clear they underſtood the words of Chriſts riſing from the grave, as the ſecond clauſe doth more plainly expreſſe, thou wilt not ſuffer thine holy one to ſee corruption, that is, Chriſt, the holy one of God, as the devils themſelves called him, Mark 1.24.
Verſ. 11. Thou wilt shew me the path of life, &c.] In Act. 2.28. it is render'd thus, Thou haſt made known to me the waies of life. However, the meaning of the words is this, that God would raiſe Chriſt from the grave, and bring him to live for ever in heaven: and becauſe by vertue of Chriſts reſurrection all the members of Chriſt ſhall alſo riſe again unto life eternall, there is no doubt but that David ſpake this with reference to himſelf. Yet the phraſe that is here uſed, Thou wilt shew me the path of life, ſeems plainly to imply, that the way of life was unknown and impoſſible to men, till it was revealed to Chriſt, and by him to the children of men, and till by his reſurrection he became the firſt fruits of them that riſe; and conſequently, that from God through Chriſt theſe three great benefits are conveyed to all the faithfull, to wit, 1. the enlightening of their minds with the knowledge of the way of life; 2. the tranſlating of them in their converſion from a ſtate of death to a ſtate of life; and 3. the reſurrection of their dead bodies to life eternall: concerning which he adds, In thy preſence is fulneſſe of joy, or, as it is render'd Act. 2.28. Thou shalt make me full of joy with thy countenance; which is meant of the beatificall viſion. Whereas earthly joyes can never ſatisfie, and are alwaies mixt with ſorrows, there ſhall be fulneſſe of joy; and that by reaſon of Gods favourable preſence, which as it is here in part, ſo ſhall it be there in perfection, the bliſſe of the glorified Saints: and therefore it is ſaid of the wicked, 2 Theſſ. 1.9. that they shall be punished with everlaſting deſtruction from the preſence of the Lord: at thy right hand there are pleaſures for evermore: which is ſpoken either in relation to Chriſt, becauſe he was to ſit in heaven at the right hand of his Father, or in relation to the Saints; and that either becauſe they ſhall be ſet at Chriſts right hand, and ſhall be in a ſtate of favour and honour with God, (which ſitting at Gods right hand imports) or becauſe they ſhall be brought to the enjoying of thoſe pleaſures by the mighty power and great bounty of God, whence it is that he ſpeaks of them here as the gifts of his right hand.