Charles H. Spurgeon on Psalms 16:1

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 (Heb.) is used of the "gold of Ophir" (e.g., Psalm 45:9), and (Heb.) might be a derivative from that root. But as there is a group of five other Psalms (namely, 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 Sphlografia, 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 ten it is clear that our Lord is in this Psalm, yet the application of every verse to Jesus in Gethsemane appears to be farfetched, and inaccurate. How verse nine could suit the agony and bloody sweat, it is hard to conceive, and equally so it is with regard to verse six. The "cup" of verse five 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.

"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; whereby he foresaw it was as needfull for him to be safeguarded 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 praying 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 desire to be preserved at all times, in all estates, both in soul and body. —Richard Greenham, 1531-1591.