Thou wilt not leave my soul in hell, &c.— In שׁאול Sheol, the place of departed souls. See the note on Psalms 9:17. Bishop Pearson on the Creed, and Peters on Job, p. 320. Thine Holy One, means "Him whom thou hast sanctified and consecrated to be the Messiah, (John 10:36. Isaiah 54:5.) and who hath exactly observed whatever in that quality thou hast committed to his charge." Thou wilt shew me the path of life, in the next verse, signifies, "Thou wilt raise me on the third day, in order to exalt me to thine everlasting kingdom." It may be thought an omission in us, not to observe, that in our printed Hebrew copies the word rendered Holy One is plural, חסידיךֶ chasidika: But the best expositor of the text, St. Peter, renders it in the singular, Acts 2:27; Acts 13:35 as several manuscripts read it in the singular; and the Masoretes themselves have ordered it to be so read. However, as much has been said upon the subject, by the Doctors Kennicott, Rutherford, &c. we beg leave to refer our readers to them.
REFLECTIONS.—1st,
1. This psalm opens with the prayer of faith. Preserve me, O God: for in thee do I put my trust; as David professes to do, in opposition to all his enemies; and as the Lord Jesus did, when in the days of his flesh he offered up supplications and prayers, and was heard, in that he feared, and trusted in God, Hebrews 5:7. Note; The prayer of faith is ever effectual.
2. He solemnly devotes himself to God. O my soul, thou hast said unto the Lord, Thou art my Lord; and therefore, as such, there was a sure foundation for faith: as our God, we may ever safely trust him with all the concerns of body and soul. This may be well applied to the Redeemer; who, as possessing a human soul, as well as flesh, is in that respect inferior to the Father; and therefore, as Mediator, avouches the Lord for his God.
3. He expresses his humble sense of his own goodness; it extendeth not to thee, to make God his debtor, or to add to his happiness; but to the saints that are in the earth, who felt the exercise of it; and to the excellent, in whom is all my delight; and, therefore, I am desirous to serve them in every good word and work. Of Christ this may also be said, whose obedience and sufferings, however infinitely extensive in their blessed influence on the sons of men, added nothing to the self-sufficient God, to whom the righteousness of his Son brought no gain; nor could our everlasting ruin have occasioned any loss. And though, in the mediatorial transactions, there is a glorious display made of the wisdom, grace, and righteousness of God; yet, had they never appeared in this way, they would, notwithstanding, have eternally existed the same in him; the good-will is wholly to us, whom his grace sanctifies, and in whom he is pleased to express his delight.
4. He cleaves to God as his happy and enduring portion. The Lord is the portion of mine inheritance, and of my cup: his love is my richest treasure, his favour my sweetest enjoyment. Thou maintainest my lot, makest it abiding, so that the world cannot take it away. Which is also most applicable to the Redeemer, whose meat and drink it was to do the Father's will; happy in constant communion with him, and able to bring to eternal glory his faithful people, in whom he should be everlastingly satisfied. Note; (1.) The love of God is the best portion; compared with that, all things beside are dung and loss. (2.) They who live by faith, find consolations in their cup more cheering than wine. (3.) The present comfort that God bestows, is an earnest of the everlasting bliss which he has in store for the faithful.
5. He ascribes the praise of all to God. I will bless the Lord, who hath given me counsel, to choose this happy portion; my reins also instruct me in the night seasons. His inmost thoughts, under the Divine influence, when on his bed, muse upon God; both instructing him in the blessing that he possessed, and the obligations thence arising to love and serve so gracious a master: on Jesus the Spirit of Counsel (Isaiah 11:2.) rested, and whole nights he spent in meditation and prayer to God. May the same Spirit of wisdom and counsel rest on my soul; and, taught by this, day and night may I be led in the way which the Lord would have me to go!
2nd, If it be asked concerning this psalm, as the eunuch did on another occasion, of whom speaketh the prophet this, of himself, or of some other man? we have an express answer, Acts 2:25; Acts 2:47 where the last four verses are particularly applied to our divine Redeemer. These verses,
1. Express his confidence in God, and the support derived from him to go through the arduous talk assigned him; I have set the Lord always before me; his power and faithfulness: because he is at my right hand to strengthen me, I shall not be moved, notwithstanding all the snares of my enemies, the torments before me, at which humanity shudders, and the pains of hell which seize my soul, while my body agonizes on the tree. Though Jesus prayed that the cup might pass from him, he was content to drink it, and triumphantly cried, "It is finished," when he gave up the ghost.
2. They declare his joy in the God of his salvation, under the most dark and dismal dispensation; when his soul was exceeding sorrowful, even unto death, and his body laid low in the grave, there was reviving hope in the end; therefore my heart is glad, and my glory (my tongue, Acts 2:26.) rejoiceth in hope, in sure and certain hope of God's glory being displayed, and his faithful people's salvation accomplished by these sufferings in their stead. My flesh also shall rest in hope, even when my body is lying in the dust, and my enemies triumphant, as if they had completed their conquest; still I shall rest, and find the clods of the valley sweet unto me, in expectation of the glory which shall follow. Two chief causes of this joy are here assigned. [1.] His victory over death by a speedy and glorious resurrection. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. The body of Christ being pure as his soul, and joined inseparably with the divine person of the Son, was a holy thing; nor was it suffered, as our sinful bodies, to putrify in the dust; for, on the morning of the third day, he broke the bands of death, by which it was impossible that he should be holden, and rose the conqueror of death and hell, to the confusion of his amazed foes, and to the comfort of his dejected disciples. [2.] His ascension into heaven, and reigning in glory everlasting. Thou wilt shew me the path of life; not only raise me from death temporal, but exalt me also to life eternal: that life in glory, where in thy presence is fulness of joy; at thy right hand there are pleasures for evermore. Consolations unutterable, and dignity transcendent, reward the sufferings of the glorified Jesus. Note; (1.) Where Jesus found support in his sufferings, there may we also; for every member of his body mystical can say, Thy God is my God. (2.) When we are putting off our bodies in the dust, the resurrection of Jesus is the support and comfort of the dying believer; for if we have been planted with him in the likeness of his death, we shall be also in the likeness of his resurrection: and as members of his body, because he lives, we shall live also. (3.) The lively prospects of approaching glory may well make us sit loose to all the joys of sense, and reconcile us to all the sufferings that we may be called unto: our light afflictions are but for a moment; but a far more exceeding and eternal weight of glory approaches: earthly joys are poor and transitory; but the pleasures at God's right hand are pure without alloy, and perpetual as the everlasting spring from whence they flow. Be these my happy portion!