Psa 16:2-5 | TDavid | STEP | EXPOSITION Verse 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, "Thou art my Lord." To avow this with the lip is little, but for 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! "If thou be righteous, what givest thou him? or what receiveth he of thine hand?" ( ) EXPLANATORY NOTES AND QUAINT SAYINGS Verse 2 . O my soul , thou hast said unto the Lord, Thou art my Lord. I wish I could have heard what you said to yourself when these words were first mentioned. I believe I could guess the language of some of you. When you heard me repeat these words, "O my soul, thou hast said unto the Lord, Thou art my Lord," you thought, "I have never said anything to the Lord, unless when I cried out, Depart from me, for I desire not the knowledge of thy ways." Has not something like this passed in your minds? I will try again. When I first mentioned the text, "Let me consider," you secretly said, "I believe that I did once say to the Lord, Thou art my Lord; but it was so long ago, that I had almost forgotten it; but I suppose that it must have been at such a time when I was in trouble. I had met with disappointments in the world; and then, perhaps, I cried, Thou art my portion, O Lord. Or, perhaps, when I was under serious impressions, in the hurry of my spirits, I might look up to God and say, Thou art my Lord. But, whatever I could or did formerly say, I am certain that I cannot say it at present." Have none of you thought in this manner? I will hazard one conjecture more; and I doubt not but in this case I shall guess rightly. When I repeated these words, "O my soul, thou hast said unto the Lord, Thou art my Lord;" "So have I," thought one; "So have I," thought another; I have said it often, but I said it with peculiar solemnity and pleasure, when, in an act of humble devotion, I lately threw my ransomed, rescued, grateful soul at his feet and cried, "O Lord, truly I am thy servant; I am thy servant; thou hast loosed my bonds." The very recollection of it is pleasant; and I shall now have an opportunity of renewing my vows, and hope to recover something of the divine serenity and joy which I at that time experienced. Samuel Lavington's Sermons, 1810. Verse 2 . Thou art my Lord . He acknowledgeth the Lord Jehovah; but he seeth him not as it were then afar off, but drawing near unto him, he sweetly embraces him; which thing is proper unto faith, and to that particular applying which we say to be in faith. Robert Rollock, 1600. Verse 2 . My goodness extendeth not to thee . I think the words should be understood of what the Messiah was doing for men. My goodness, (Heb.) tobhathi, "my bounty" is not to thee. What I am doing can add nothing to thy divinity; thou art not providing this astonishing sacrifice because thou canst derive any excellence from it; but this bounty extends to the saints -- to all the spirits of just men made perfect, whose bodies are still in the earth; and to the excellent, (Heb.) addirey, "the noble or supereminent ones," those who through faith and patience inherit the promises. The saints and illustrious ones not only taste of my goodness, but enjoy my salvation. Perhaps angels themselves may be intended; they are not uninterested in the incarnation, passion, death, and resurrection of our Lord. They desire to look into these things; and the victories of the cross in the conversion of sinners cause joy among the angels of God. Adam Clarke. Verse 2 . My goodness extendeth not to thee; "My well doing extendeth not to thee ." Oh, what shall I render unto thee, my God, for all thy benefits towards me? what shall I repay? Alas! I can do thee no good, for mine imperfect goodness cannot pleasure thee who art most perfect and goodness itself; my well doing can do thee no good, my wickedness can do thee no harm. I receive all good from thee, but no good can I return to thee; wherefore I acknowledge thee to be most rich, and myself to be most beggardly; so far off is it that thou standest in any need of me. Wherefore I will join myself to thy people, that whatsoever I have they may profit by it; and whatsoever they have I may profit by it, seeing the things that I have received must be put out to loan, to gain some comfort to others. Whatsoever others have, they have not for their own private use, but that by them, as by pipes and conduits, they liberally should be conveyed unto me also. Wherefore in this strain we are taught, that if we be the children of God, we must join ourselves in a holy league to his people, and by mutual participation of the gifts of God, we must testify each to other, that we be of the number and communion of saints; and this is an undoubted badge and cognizance of him that loveth God, if he also loveth them that are begotten of God. Wherefore, if we so profess ourselves to be of God and to worship him, then we must join ourselves to the church of God which with us doth worship God. And this must we do of necessity, for it is a branch of our belief that there is a communion of saints in the church; and if we believe that there is a God, we must also believe that there is a remnant of people, unto whom God revealeth himself, and 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. Verse 2 . My goodness extendeth not to thee . Oh, how great is God's goodness to you! He calls upon others for the same things, and conscience stands as Pharaoh's taskmasters, requiring the tale of bricks but not allowing straw; it impels and presseth, but gives no enlargement of heart, and buffets and wounds them for neglect: as the hard creditor that, taking the poor debtor by the throat, saith, "Pay me that thou owest me," but yields him no power to do it; thus God might deal with you also, for he oweth not assistance to us; but we owe obedience to him. Remember, we had power, and it is just to demand what we cannot do, because the weakness that is in us is of ourselves: we have impoverished ourselves. Therefore, 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. 35:6-8. But the gain is all to thee; all the good that comes by it is to thyself. Joseph Symonds, 1639. Verse 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. Verse 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. . God hath no need of anything. Richard Stock, 1641. Verse 2 . As Christ is the head of man , so is God the head of Christ ( ); 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 "his Lord." "O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee; but to the saints that are in the earth." It seems to be the speech of Christ in heaven, mentioning 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. Verse 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 FOR PASTORS AND LAYPERSONS Verse 2 . Thou art my Lord. The soul's appropriation, allegiance, assurance, and avowal. Verse 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. Verse 2-3 . Evidences of true faith. Allegiance to divine authority. Rejection of self righteousness. Doing good to the saints. Appreciation of saintly excellence. Delight in their society.

Psalms 16:2-5

EXPOSITION

Verse 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, "Thou art my Lord." To avow this with the lip is little, but for 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! "If thou be righteous, what givest thou him? or what receiveth he of thine hand?" (Job 35:7)

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. O my soul, thou hast said unto the Lord, Thou art my Lord. I wish I could have heard what you said to yourself when these words were first mentioned. I believe I could guess the language of some of you. When you heard me repeat these words, "O my soul, thou hast said unto the Lord, Thou art my Lord," you thought, "I have never said anything to the Lord, unless when I cried out, Depart from me, for I desire not the knowledge of thy ways." Has not something like this passed in your minds? I will try again. When I first mentioned the text, "Let me consider," you secretly said, "I believe that I did once say to the Lord, Thou art my Lord; but it was so long ago, that I had almost forgotten it; but I suppose that it must have been at such a time when I was in trouble. I had met with disappointments in the world; and then, perhaps, I cried, Thou art my portion, O Lord. Or, perhaps, when I was under serious impressions, in the hurry of my spirits, I might look up to God and say, Thou art my Lord. But, whatever I could or did formerly say, I am certain that I cannot say it at present." Have none of you thought in this manner? I will hazard one conjecture more; and I doubt not but in this case I shall guess rightly. When I repeated these words, "O my soul, thou hast said unto the Lord, Thou art my Lord;" "So have I," thought one; "So have I," thought another; I have said it often, but I said it with peculiar solemnity and pleasure, when, in an act of humble devotion, I lately threw my ransomed, rescued, grateful soul at his feet and cried, "O Lord, truly I am thy servant; I am thy servant; thou hast loosed my bonds." The very recollection of it is pleasant; and I shall now have an opportunity of renewing my vows, and hope to recover something of the divine serenity and joy which I at that time experienced. Samuel Lavington's Sermons, 1810.

Verse 2. Thou art my Lord. He acknowledgeth the Lord Jehovah; but he seeth him not as it were then afar off, but drawing near unto him, he sweetly embraces him; which thing is proper unto faith, and to that particular applying which we say to be in faith. Robert Rollock, 1600.

Verse 2. My goodness extendeth not to thee. I think the words should be understood of what the Messiah was doing for men. My goodness, (Heb.) tobhathi, "my bounty" is not to thee. What I am doing can add nothing to thy divinity; thou art not providing this astonishing sacrifice because thou canst derive any excellence from it; but this bounty extends to the saints -- to all the spirits of just men made perfect, whose bodies are still in the earth; and to the excellent, (Heb.) addirey, "the noble or supereminent ones," those who through faith and patience inherit the promises. The saints and illustrious ones not only taste of my goodness, but enjoy my salvation. Perhaps angels themselves may be intended; they are not uninterested in the incarnation, passion, death, and resurrection of our Lord. They desire to look into these things; and the victories of the cross in the conversion of sinners cause joy among the angels of God. Adam Clarke.

Verse 2. My goodness extendeth not to thee; "My well doing extendeth not to thee." Oh, what shall I render unto thee, my God, for all thy benefits towards me? what shall I repay? Alas! I can do thee no good, for mine imperfect goodness cannot pleasure thee who art most perfect and goodness itself; my well doing can do thee no good, my wickedness can do thee no harm. I receive all good from thee, but no good can I return to thee; wherefore I acknowledge thee to be most rich, and myself to be most beggardly; so far off is it that thou standest in any need of me. Wherefore I will join myself to thy people, that whatsoever I have they may profit by it; and whatsoever they have I may profit by it, seeing the things that I have received must be put out to loan, to gain some comfort to others. Whatsoever others have, they have not for their own private use, but that by them, as by pipes and conduits, they liberally should be conveyed unto me also. Wherefore in this strain we are taught, that if we be the children of God, we must join ourselves in a holy league to his people, and by mutual participation of the gifts of God, we must testify each to other, that we be of the number and communion of saints; and this is an undoubted badge and cognizance of him that loveth God, if he also loveth them that are begotten of God. Wherefore, if we so profess ourselves to be of God and to worship him, then we must join ourselves to the church of God which with us doth worship God. And this must we do of necessity, for it is a branch of our belief that there is a communion of saints in the church; and if we believe that there is a God, we must also believe that there is a remnant of people, unto whom God revealeth himself, and 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.

Verse 2. My goodness extendeth not to thee. Oh, how great is God's goodness to you! He calls upon others for the same things, and conscience stands as Pharaoh's taskmasters, requiring the tale of bricks but not allowing straw; it impels and presseth, but gives no enlargement of heart, and buffets and wounds them for neglect: as the hard creditor that, taking the poor debtor by the throat, saith, "Pay me that thou owest me," but yields him no power to do it; thus God might deal with you also, for he oweth not assistance to us; but we owe obedience to him. Remember, we had power, and it is just to demand what we cannot do, because the weakness that is in us is of ourselves: we have impoverished ourselves. Therefore, 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.

Verse 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.

Verse 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. Acts 17:24-25. God hath no need of anything. Richard Stock, 1641.

Verse 2. As Christ is the head of man, so is God the head of Christ (1 Corinthians 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 "his Lord." "O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to thee; but to the saints that are in the earth." It seems to be the speech of Christ in heaven, mentioning 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.

Verse 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 FOR PASTORS AND LAYPERSONS

Verse 2. Thou art my Lord. The soul's appropriation, allegiance, assurance, and avowal.

Verse 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.

Verse 2-3. Evidences of true faith.

EXPOSITION

Verse 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: "Oft have my heart and tongue confessed How empty and how poor I am;

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 "His Excellency" more properly belongs to the meanest saint than to the 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

Verse 2-3. My goodness extendeth not to thee; but to the saints. See Psalms on "Psalms 16:2" for further information.

Verse 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 "upon the excellent ones in the earth;" that is, upon the saints, who were excellent to him; yea, also even when not saints, because God loved them. Isaiah 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; "He is a holy man," they will say, "but he is weak," etc. But is he a saint? And can there 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.

Verse 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.

Verse 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.

Verse 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?... "The 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.

Verse 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: "Who hath raised us up," saith the apostle, "and made us sit together in heavenly places in Christ Jesus." Charles Bradbury's "Cabinet of Jewels," 1785.

Verse 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 "embrace this present world," but for the present fit: 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 FOR PASTORS AND LAYPERSONS

Verse 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.

Verse 2-3. Evidences of true faith.

Verse 3. Excellent of the earth. May be translated noble, wonderful, magnificent. They are so in their new birth, nature, clothing, attendance, heritage, etc., etc.

Verse 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.

Verse 3. Collection sermon for poor believers.

Matthew Henry.

EXPOSITION

Verse 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, "They that multiply gods multiply griefs to 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, "It is not safe to eat at the devil's mess, though the spoon be never so long." The mere mentioning of ill names it were well to avoid, -- 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

Verse 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.

Verse 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.

Verse 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 FOR PASTORS AND LAYPERSONS

Verse 4. Sorrows of idolatry illustrated in heathens and ourselves.

Verse 4. (Second clause). The duty of complete separation from sinners in life and lip.

EXPOSITION

Verse 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, "My God, my God;" he had not so much as a thought of falling down to worship the prince of this world, although tempted with an "all these will I give thee." We, too, can make our boast in the Lord; he is the meat and the 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

Verse 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.

Verse 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. Deuteronomy 18:1-2. "Critical and Explanatory Pocket Bible." By A. R. Fausset and B.M. Smith, 1867.

Verse 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. "Blessed are the people that are in such a case; yea, blessed are the people whose God is the Lord." No greater mercy can be bestowed upon any people, family, 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. "The lines are 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: "The Lord is the portion of mine inheritance and of my cup." James Janeway.

Verse 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 FOR PASTORS AND LAYPERSONS

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