Commentaries:
Adam Clarke
Thou hast said unto the Lord, Thou art my Lord - Thou hast said layhovah to Jehovah, the supreme, self-existing, and eternal Being; Thou art my Lord, adonai attah , Thou art my prop, stay, or support. As the Messiah, or Son of God, Jesus derived his being and support from Jehovah; and the man Christ was supported by the eternal Divinity that dwelt within him, without which he could not have sustained the sufferings which he passed through, nor have made an atonement for the sin of the world; it is the suffering Messiah, or the Messiah in prospect of his sufferings, who here speaks.
My goodness extendeth not to thee - There are almost endless explanations of this clause; no man can read them without being confounded by them. The Septuagint read ̔ ; Because thou dost not need my goods. The Vulgate follows the Septuagint. The Chaldee: My good is given only by thyself.
So the Syriac: My good is from thee. The Arabic: Thou dost not need my good works. And in this sense, with shades of difference, it has been understood by most commentators and critics.
Bishop Horsley translates, Thou art my good - not besides thee. Dr. Kennicott, My goodness is not without thee.
I think the words should be understood of what the Messiah was doing for men. My goodness, tobathi , "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, 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.
The kedoshim , "saints," or consecrated persons, may refer to the first planters of Christianity, evangelists, apostles, etc., who were separated from all others, and consecrated to the great important work of preaching among the Gentiles the unsearchable riches of Christ. With these was all the desire, chephets , the good will and delight of Christ. In all their ministrations he was both with them and in them.
The passage, taken as referring to David, intimates that he abhorred the company of the profane and worthless, and delighted to associate with them that excelled in virtue.
On these two verses the translation and paraphrase of my old Psalter must not be forgotten: -
Psalms 16:1 Conserva me, Domine , etc.
Trans. Kepe me Lord, for I hoped in the; I said til Lord, my God thou ert; for, of my gudes thu has na nede.
Par - The voice of Crist in his manhede; prayand til the fader, and sayand: Lord, fader, kepe me imang peplis, for I hoped in the, noght in me. I said til the, my God, thu ert in that, that I am man; for thu has no nede of my godes; bot I haf of the, al that I haf; here is the wil pride of men confounded; that evenes that thai haf ought of tham self bot syn.
Psalms 16:2 Sanctis qui sunt in terra , etc.
Trans. Til halowes the qwilk er his land, he selcouthed all my willes in tham.
Par - Noght til wiked, bot til halows clene in saule, and depertid fra erdly bysynes, the qwilk er in his land: that es, that haf fested thair hope in the land of heven; and rotyd in luf: the qwilk hope es als anker in stremys of this werld. He selcouthed al my willes, that of wonderful, he made my willes, of dying and rysing, sett and fulfilled in tham: that es, in thair profete, qware in that feled qwat it profeted tham my mekenes that wild dye, and my myght to rise.
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