Psalms 16:1-7

_ _ This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.

_ _ I. David here flies to God's protection with a cheerful believing confidence in it (Psalms 16:1): “Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust.” Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him.

_ _ II. He recognizes his solemn dedication of himself to God as his God (Psalms 16:2): “O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him.” Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: “O my soul! thou hast said it.” Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. “Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him.”

_ _ III. He devotes himself to the honour of God in the service of the saints (Psalms 16:2, Psalms 16:3): My goodness extends not to thee, but to the saints. Observe, 1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness. 2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job 22:2; Job 35:7. God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it (1 Chronicles 29:14), Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note, (1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth. (2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God (Psalms 119:63), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Proverbs 8:31. For their sakes, says he, I sanctify myself, John 17:19. Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold informities, which is a good reason why we should.

_ _ IV. He disclaims the worship of all false gods and all communion with their worshippers, Psalms 16:4. Here, 1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough. 2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: “Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous.” At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. “I will have nothing to do” (says David) “with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them.” Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Caesar, and are still hastening after another Messiah, whom they in vain look for.

_ _ V. He repeats the solemn choice he had made of God for his portion and happiness (Psalms 16:5), takes to himself the comfort of the choice (Psalms 16:6), and gives God the glory of it, Psalms 16:7. This is very much the language of a devout and pious soul in its gracious exercises.

_ _ 1. Choosing the Lord for its portion and happiness. “Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity.” Would we do well and wisely for ourselves, we must take God, in Christ, to be, (1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey. (2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.

_ _ 2. Confiding in him for the securing of this portion: “Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David.” The saints and their bliss are kept by the power of God.

_ _ 3. Rejoicing in this portion, and taking a complacency in it (Psalms 16:6): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.

_ _ 4. Giving thanks to God for it, and for grace to make this wise and happy choice (Psalms 16:7): “I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness.” So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.

_ _ 5. Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jeremiah 17:10) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.

_ _ All this may be applied to Christ, who made the Lord his portion and was pleased with that portion, made his Father's glory his highest end and made it his meat and drink to seek that and to do his will, and delighted to prosecute his undertaking, pursuant to his Father's counsel, depending upon him to maintain his lot and to carry him through his undertaking. We may also apply it to ourselves in singing it, renewing our choice of God as ours, with a holy complacency and satisfaction.