Bible Heaven/Bible Heaven.iso/spurgeon/ps16.1

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        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 #Ps
56; 57; 58; 59; 60|, 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_." (#Ac 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."
(#Ac 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. (#Ac 13:35-8|.) 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 (#9,10|), 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, verse #1|, avowal of faith in Jehovah
alone, #2,3,4,5|, the contentment of his faith in the present,
#6,7|, and the joyous confidence of his faith for the future
(#8,11|.)

                           EXPOSITION.

        "_Preserve me_," _keep, or save me_, or as Horsley
thinks, "_guard me_," even as body-guards 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, #Isa
49:7,8|. "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 #Joh 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
mountain-top he breathed forth this desire, and on one occasion
in almost the same words, he publicly prayed, "Father, 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 in _êl_ <0410>, 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."

              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 _kethem_
<03800> is used of the "gold of Ophir" (e.g., #Ps 45:9|), and
_miktâm_ <04387> might be a derivative from that root. But as
there is a group of five other Psalms (namely, Ps 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 _stêlographi'a_, 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 #10| 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 #9| could suit the agony and bloody sweat, it is hard
to conceive, and equally so is it with regard to verse #6|. The
"cup" of verse #5| is so direct a contrast to that cup concerning
which Jesus prayed in anguish of spirit, that it cannot be a
reference to it. Yet we think it right to add, that Mr. James
Frame has written a very valuable work on this Psalm, entitled,
"Christ in Gethsemane," and he has supported his theory by the
opinion of many of the ancients. He says, "All the distinguished
interpreters of ancient days, such as Eusebius, Jerome, and
Augustine, explain the Psalm as referring to the Messiah, in his
passion and his victory over death and the grave, including his
subsequent exaltation to the right hand of God;" and in a foot
note he gives the following quotations: _Jerome_.--"The Psalm
pertains to Christ, who speaks in it....It is the voice of our
King, which he utters in the human nature that he had assumed,
but without detracting from his divine nature. ... The Psalm
pertains to his passion." _Augustine_.--"Our King speaks in this
Psalm in the person of the human nature that he assumed, at the
time of his passion, the royal title inscribed will show itself
conspicuous."--^C. H. S.

        Whole Psalm.--The present Psalm is connected in thought
and language with the foregoing, and linked on to the following
Psalm by catchwords. It is entitled in the Syriac and Arabic
versions, a Psalm on the Election of the Church, and on the
Resurrection of Christ."--^Christopher Wordsworth, D.D., 1868.

        Verse 1.--"_Preserve me, O God_." Here David desireth not
deliverance from any special trouble, but generally prayeth to be
fenced and defended continually by the providence of God, wishing
that the Lord would continue his mercy towards him unto the end,
and in the end; whereby he foresaw it was as needful for him to
be safe guarded by God, his protection in the end, as at the time
present; as also how he made no less account of it in his
prosperity than in adversity. So that the man of God still feared
his infirmity, and therefore 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.

        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.
#Ro 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.

                       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.

        Verse 1.--_The seeking of the gold_. The believer
conscious of danger, trusting in God only for deliverance.

        Verses 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.

        Verses 4,5.--_The testing of the gold_. The believer
finding his present portion, and expecting his eternal
inheritance in the Lord.

        Verse 6.--_The prizing or valuing of the gold_. The
believer congratulating himself on the pleasantness of his
dwelling and the goodness of his heritage.

        Verses 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.

        Verses 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.

        Verse 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--

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