Immanuel, God with us in our nature, in our sorrow, in our lifework, in our punishment, in our grave, and now with us, or rather we with Him, in resurrection, ascension, triumph, and Second Advent splendor.
C.H. Spurgeon

Spurgeon PS1601

Spurgeon PS1601

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 _