I will sing of the loving kindness of Yahweh forever. With my mouth, I will make known your faithfulness to all generations.
I indeed declare, “Love stands firm forever. You established the heavens. Your faithfulness is in them.”
“I have made a covenant with my chosen one, I have sworn to David, my servant,
‘I will establish your offspring forever, and build up your throne to all generations.’ ”
The heavens will praise your wonders, Yahweh, your faithfulness also in the assembly of the holy ones.
For who in the skies can be compared to Yahweh? Who among the sons of the heavenly beings is like Yahweh,
a very awesome God in the council of the holy ones, to be feared above all those who are around him?
Yahweh, God of Armies, who is a mighty one, like you? Yah, your faithfulness is around you.
You rule the pride of the sea. When its waves rise up, you calm them.
You have broken Rahab in pieces, like one of the slain. You have scattered your enemies with your mighty arm.
The heavens are yours. The earth also is yours, the world and its fullness. You have founded them.
You have created the north and the south. Tabor and Hermon rejoice in your name.
You have a mighty arm. Your hand is strong, and your right hand is exalted.
Righteousness and justice are the foundation of your throne. Loving kindness and truth go before your face.
Blessed are the people who learn to acclaim you. They walk in the light of your presence, Yahweh.
In your name they rejoice all day. In your righteousness, they are exalted.
For you are the glory of their strength. In your favor, our horn will be exalted.
For our shield belongs to Yahweh, our king to the Holy One of Israel.
Then you spoke in vision to your saints, and said, “I have given strength to the warrior. I have exalted a young man from the people.
I have found David, my servant. I have anointed him with my holy oil,
with whom my hand shall be established. My arm will also strengthen him.
No enemy will tax him. No wicked man will oppress him.
I will beat down his adversaries before him, and strike those who hate him.
But my faithfulness and my loving kindness will be with him. In my name, his horn will be exalted.
I will set his hand also on the sea, and his right hand on the rivers.
He will call to me, ‘You are my Father, my God, and the rock of my salvation!’
I will also appoint him my firstborn, the highest of the kings of the earth.
I will keep my loving kindness for him forever more. My covenant will stand firm with him.
I will also make his offspring endure forever, and his throne as the days of heaven.
If his children forsake my law, and don’t walk in my ordinances;
if they break my statutes, and don’t keep my commandments;
then I will punish their sin with the rod, and their iniquity with stripes.
But I will not completely take my loving kindness from him, nor allow my faithfulness to fail.
I will not break my covenant, nor alter what my lips have uttered.
Once I have sworn by my holiness, I will not lie to David.
His offspring will endure forever, his throne like the sun before me.
It will be established forever like the moon, the faithful witness in the sky.”
But you have rejected and spurned. You have been angry with your anointed.
You have renounced the covenant of your servant. You have defiled his crown in the dust.
You have broken down all his hedges. You have brought his strongholds to ruin.
All who pass by the way rob him. He has become a reproach to his neighbors.
You have exalted the right hand of his adversaries. You have made all of his enemies rejoice.
Yes, you turn back the edge of his sword, and haven’t supported him in battle.
You have ended his splendor, and thrown his throne down to the ground.
You have shortened the days of his youth. You have covered him with shame.
How long, Yahweh? Will you hide yourself forever? Will your wrath burn like fire?
Remember how short my time is, for what vanity you have created all the children of men!
What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol?
Lord, where are your former loving kindnesses, which you swore to David in your faithfulness?
Remember, Lord, the reproach of your servants, how I bear in my heart the taunts of all the mighty peoples,
With which your enemies have mocked, Yahweh, with which they have mocked the footsteps of your anointed one.
Blessed be Yahweh forever more. Amen, and Amen.
John Calvin 1540 · Public Domain On vv1, 2, 3, 5, 6, 7, 9, 11, 14, 15, 17, 18, 19, 20, 22, 24, 25, 26, 28, 30, 34, 35, 36, 38, 40, 42, 45, 46, 47, 48, 49, 50, 51, 52 1 I will sing of the mercies of Jehovah…
1 I will sing of the mercies of Jehovah for ever. It must be borne in mind, as I have just now observed, that the Psalmist opens with the praises of God, and with calling to mind the Divine covenant, to encourage the faithful to strengthen their faith against the formidable assaults of temptation. If when we set about the duty of prayer some despairing thought, at the very outset, presents itself to us, we must forcibly and resolutely break through it, lest our hearts faint and utterly fail. The design of the prophet, therefore, was to fortify the minds of the godly at the very commencement, with stable and substantial supports, that, relying on the Divine promise, which, to outward appearance, had almost fallen to the ground, and repelling all the assaults of temptation with which their faith was severely shaken, they might with confidence hope for the re-establishment of the kingdom, and continue perseveringly to pray for this blessing. From the sad spectacle of begun decay, which Ethan beheld, listening to the dictates of carnal reason, he might have thought that both himself and the rest of God’s believing people were deceived; but he expresses his determination to celebrate the mercies of God which at that time were hidden from his view. And as it was no easy matter for him to apprehend and acknowledge the merciful character of God, of whose severity he had actual experience, he uses the plural number, the Mercies of God, that by reflecting on the abundance and variety of the blessings of Divine grace he might overcome this temptation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 5, 6, 7, 9, 12, 14, 15, 17, 18, 19, 23, 24, 25, 26, 29, 33, 34, 35, 37, 39, 45, 46, 47, 50, 51 Though the horrible confusion of things might cause them…
Though the horrible confusion of things might cause them to despair of God’s favor, yet the manifold examples of his mercies cause them to trust in God, though to man’s judgment they saw none occasion.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–52 Psa 89:1 « Maschil of Ethan the Ezrahite. »…
Psa 89:1 « Maschil of Ethan the Ezrahite. » I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
Maschil of Ethan the Ezrahite] Who having out lived Solomon, and seen both the defection of the ten tribes from the house of David, and the woeful work made by Shishak, king of Egypt, in the kingdom of Judah, 2Ch 12:1-9 composed this psalm (as it may seem), and left it for an eruditive or instruction to all succeeding ages what to do in such dismal changes and concussions. That Jewish doctor mentioned by Aben Ezra was more ignorent than wise, who would neither read nor hear this psalm, Quia videtur dura de Deo proferre, because it seemeth to speak harshly of God, Psa 89:39.
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Ver. 1. I will sing of the mercies of the Lord] God’s mercies moved him to promise, his faithfulness bindeth him to perform; Ethan promiseth to celebrate both, were the times never so bad, their case never so calamitous.
I will make known thy faithfulness] Which yet I am sometimes moved to make question of. Thus the psalmist insinuateth before he complaineth, Ut faciendum docent rhetores in causis invidiosis; wherein he showeth himself a right rhetorician.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30, 31, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 47, 48, 49, 50, 51, 52 Intending to discourse of the doleful estate of David’s…
Intending to discourse of the doleful estate of David’s family and of his kingdom, he prefaceth this, partly lest the following complaints of present miseries should argue ingratitude for former mercies.
Thy faithfulness: whatsoever hath befallen or shall befall David’s house, or any other, it proceeded not from thy unfaithfulness, but from some other causes.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5, 15, 19, 38 The psalmist has a very sad complaint to make…
The psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the psalm with songs of praise; for we must, in every thing, in every state, give thanks; thus we must glorify the Lord in the fire. We think, when we are in trouble, that we get ease by complaining; but we do more - we get joy, by praising. Let our complaints therefore be turned into thanksgivings; and in these verses we find that which will be matter of praise and thanksgiving for us in the worst of times, whether upon a personal or a public account, 1. However it be, the everlasting God is good and true, Psa 89:1. Though we may find it hard to reconcile present dark providences with the goodness and truth of God, yet we must abide by this principle, That God's mercies are inexhaustible and his truth is inviolable; and these must be the matter of our joy and praise: "I will sing of the mercies of the Lord for ever, sing a praising song to God's honour, a pleasant song for my own solace, and Maschil, an instructive song, for the edification of others." We may be for ever singing God's mercies, and yet the subject will not be drawn dry. We must sing of God's mercies as long as we live, train up others to sing of them when we are gone, and hope to be singing them in heaven world without end; and this is singing of the mercies of the Lord for ever. With my mouth, and with my pen (for by that also do we speak), will I make known thy faithfulness to all generations, assuring posterity, from my own observation and experience, that God is true to every word that he has spoken, that they may learn to put their trust in God, Psa 78:6. 2. However it be, the everlasting covenant is firm and sure, Psa 89:2-4. Here we have, (1.) The psalmist's faith and hope: "Things now look black, and threaten the utter extirpation of the house of David; but I have said, and I have warrant from the word of God to say it, that mercy shall be built up for ever." As the goodness of God's nature is to be the matter of our song (Psa 89:1), so much more the mercy that is built for us in the covenant; it is still increasing, like a house in the building up, and shall still continue our rest for ever, like a house built up. It shall be built up for ever; for the everlasting habitations we hope for in the new Jerusalem are of this building. If mercy shall be built for ever, then the tabernacle of David, which has fallen down, shall be raised out of its ruins, and built up as in the days of old, Amo 9:11. Therefore mercy shall be built up for ever, because thy faithfulness shalt thou establish in the very heavens. Though our expectations are in some particular instances disappointed, yet God's promises are not disannulled; they are established in the very heavens (that is, in his eternal counsels); they are above the changes of this lower region and out of the reach of the opposition of hell and earth. The stability of the material heavens is an emblem of the truth of God's word; the heavens may be clouded by vapours arising out of the earth, but they cannot be touched, they cannot be changed. (2.) An abstract of the covenant upon which this faith and hope are built: I have said it, says the psalmist, for God hath sworn it, that the heirs of promise might be entirely satisfied of the immutability of his counsel. He brings in God speaking (Psa 89:3), owning, to the comfort of his people, "I have made a covenant, and therefore will make it good." The covenant is made with David; the covenant of royalty is made with him, as the father of his family, and with his seed through him and for his sake, representing the covenant of grace made with Christ as head of the church and with all believers as his spiritual seed. David is here called God's chosen and his servant; and, as God is not changeable to recede from his own choice, so he is not unrighteous to cast off one that served him. Two things encourage the psalmist to build his faith on this covenant: - [1.] The ratification of it; it was confirmed with an oath: The Lord has sworn, and he will not repent. [2.] The perpetuity of it; the blessings of the covenant were not only secured to David himself, but were entailed on his family; it was promised that his family should continue - Thy seed will I establish for ever, so that David shall not want a son to reign (Jer 33:20, Jer 33:21); and that it should continue a royal family - I will build up thy throne to all generations, to all the generations of time. This has its accomplishment only in Christ, of the seed of David, who lives for ever, to whom God has given the throne of his father David, and of the increase of whose government and peace there shall be no end. Of this covenant the psalmist will return to speak more largely, Psa 89:19, etc.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–51 I will sing of the mercies of the Lord…
I will sing of the mercies of the Lord for ever,.... Both temporal and spiritual, especially the latter, in which there is a large display of the rich and abundant mercy of God, from whence they are so called; as in the choice of men to everlasting life, who are said to be vessels of mercy; in the covenant of grace made with them, the blessings of which are the sure mercies of David; in the mission of Christ, whose coming, as the dayspring from on high, is owing to the tender mercy of our God; in redemption by him, in which mercy and truth have met together; in regeneration, which is according to abundant mercy; in the forgiveness of sins, which is according to the multitude of his tender mercies; and in the whole of salvation, which is not by works of righteousness, but by the mercy of God through Christ: the word may be rendered "graces, kindnesses, goodnesses" (l), and designs the abundance of grace; as in the heart of God, in the covenant, in the hands of Christ, as displayed through him, and in the several parts of salvation, and the whole of it: and these are a proper subject for a song; and a truly gracious soul, sensible of these things, thankful for them, cheerful on account of them, and seeing his interest in them, cannot but "sing" of them; and will determine to do it "for ever", every day, and all the day long, as long as he lives, and while he has any being, and which he will do to all eternity:
with my mouth will I make known thy faithfulness to all generations; God is faithful to himself, to all the perfections of his nature, to his truth, holiness, and justice, he cannot deny himself; he is so to his Son, and to all engagements with him, and promises to him; to all his counsels, purposes, and decrees; all which are faithfulness and truth, or faithfully and truly performed; and to his covenant and promises made to his people in Christ, in whom they are all yea and amen: and that this glorious perfection of God might be made known to the saints in all successive generations, and be taken notice of by them, the psalmist spoke and sung this psalm with his mouth, and penned it with his hand; in which there is more mention made of the faithfulness of God than perhaps in any other passage of Scripture besides; see Psa 89:2.
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(k) Works, vol. i. p. 699, 700. (l) "bonitates", Tigurine version; "benignitates", Junius & Tremellius; "beneficia", Piscator; "gratias", Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 10, 12, 14, 15, 16, 17, 19, 22, 25, 27, 29, 37, 38, 45, 47, 48, 50, 51, 52 This psalm manifestly treats of the declining state of…
This psalm manifestly treats of the declining state of the house and kingdom of David, in or about the Babylonish captivity. The psalmist praises and rejoices in God, ver. 1-18. He builds all his hopes on God's covenant with David, ver. 19-37. He laments the present calamities of the king and royal family, ver. 38-45. Expostulates with, prays to God, and praises him, ver. 46- 52. Maschil of Ethan the Ezrahite. Title of the psalm. Ezrahite - Not him who is mentioned, 1 Kings iv, 31, but some person of the same name, and inspired by the same spirit, who lived long after.
Sing - He prefaces this, lest the following complainers of present miseries should argue ingratitude for former mercies. Faithfulness - Whatsoever hath befallen us, it proceeded not from thy unfaithfulness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 19, 20, 22, 25, 27, 29, 30, 34, 35, 36, 37, 38, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 The psalmist shows God's great mercy to the house…
PSALM LXXXIX
The psalmist shows God's great mercy to the house of David,
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and the promises which he had given to it of support and
perpetuity, 1-37;
complains that, notwithstanding these promises, the kingdom of
Judah is overthrown, and the royal family nearly ruined, 38-45;
and earnestly prays for their restoration, 46-52.
NOTES ON PSALM LXXXIX
It is most probable that this Psalm was composed during the captivity. Of Ethan and Heman we have already seen something in the introduction to the preceding Psalm; Ps 88:1 see also the parallel places in the margin. The title should probably be translated, - To give instruction to Ethan the Ezrahite. The Chaldee has, "A good instruction, delivered by Abraham, who came from the east country." The Septuagint and AEthiopic have Nathan the Israelite; the Arabic has Nathan the Israelite.
The Psalm divides itself into two grand parts; the first extends, Ps 89:1-37, in which the psalmist shows God's mercy to the house of David, and the promises which he has given to it of support and perpetuity. The second part begins with verse 38, and ends with the Psalm; Ps 89:38-52 and in it the author complains that notwithstanding these promises, the kingdom of Judah is overthrown and the royal family ruined; and he entreats the Lord to remember his covenant made with that family, and restore them from their captivity.
Verse 1. I will sing of the mercies of the Lord] I will celebrate the mercy of God to the house of Jacob; the mercy that has been shown to our fathers from time immemorial.
To all generations] What I say concerning thy mercy and goodness, being inspired by thy Spirit, is not only true, but shall be preserved by the Divine providence for ever.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 6, 8, 11, 13, 15, 16, 19, 24, 27, 28, 35, 36, 38, 47, 48, 51, 52 Psa 89:1-2. I will sing of the mercies of…
Psa 89:1-2. I will sing of the mercies of the Lord — He speaks this by way of preface, lest the following complaints of present miseries should argue ingratitude for former mercies. I will make known thy faithfulness — Assuring posterity, from my own observation and experience, that thou art true to every word that thou hast spoken, and that whatsoever hath befallen us, it proceeded not from thy unfaithfulness. For I have said — That is, within myself. I have been assured in my own mind; Mercy shall be built up for ever — As thou hast laid a sure foundation of mercy to David’s family, by that everlasting covenant which thou hast made with it; so I concluded that thou wouldest carry on the same project of mercy toward it; that thou wouldest build it up, and not destroy it. Thy faithfulness shalt thou establish in the very heavens — That is, in thy eternal counsels, which are above the changes of this lower region, and out of the reach of the opposition of earth and hell. Or, as the Hebrew may be rendered, with the very heavens; that is, as firmly and durably as the heavens themselves, as with the sun, in the Hebrew text, Psa 72:5, is by most interpreters rendered, As long as the sun endureth, as it is in our translation. And so this phrase, in this last branch of the verse, answers to for ever in the former.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–52 I will sing of the mercies of the Lord…
I will sing of the mercies of the Lord for ever - Particularly how the “mercy” was manifested in the promise made to David; the solemn covenant made with him in respect to the perpetuity of his throne. The appointment of David to the throne was an act of mere mercy or favor, since he was not in the royal line, and had no claim to the crown. It will be seen, also, that if it be supposed that the covenant with David, and the promise therein made to him, was intended to include the Messiah as descending from him, there was a still higher reason for celebrating the “mercies” of God, inasmuch as all mercy to our world comes through him.
With my mouth - Not merely in my heart, but with words. The meaning here is that he would make a record which might be used evermore as the language of praise.
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Will I make known thy faithfulness - In the fulfillment of these promises. He felt assured that they would be fulfilled. Whatever appearances there might be to the contrary, the psalmist had no doubt that God would prove himself to be faithful and true. See the notes at Isa 55:3, on the expression, “the sure mercies of David.”
To all generations - Margin, as in Hebrew, generation and generation. He would make a record which would carry down the remembrance of this faithfulness to all future ages.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 89
Psalms 89
Maschil of Ethan the Ezrahite
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2 I will sing of the mercies of the Lord for ever:
With my mouth will I make known thy faithfulness to all generations.
3 For I have said, Mercy shall be built up for ever:
Thy faithfulness shalt thou establish in the very heavens.
4 I have made a covenant with my chosen,
I have sworn unto David my servant,
5 Thy seed will I establish for ever,
And build up thy throne to all generations. Selah.
6 And the heavens shall praise thy wonders, O Lord:
Thy faithfulness also in the congregation of the saints.
7 For who in the heaven can be compared unto the Lord?
Who among the sons of the mighty can be likened unto the Lord?
8 God is greatly to be feared in the assembly of the saints,
And to be had in reverence of all them that are about him.
9 O Lord God of hosts, who is a strong Lord like unto thee?
Or to thy faithfulness round about thee?
10 Thou rulest the raging of the sea:
When the waves thereof arise, thou stillest them.
11 Thou hast broken Rahab in pieces, as one that is slain;
Thou hast scattered thine enemies with thy strong arm.
12 The heavens are thine, the earth also is thine:
As for the world and the fulness thereof, thou hast founded them
13 The north and the south thou hast created them:
Tabor and Hermon shall rejoice in thy name.
14 Thou hast a mighty arm:
Strong is thy hand, and high is thy right hand.
15 Justice and judgment are the habitation of thy throne:
Mercy and truth shall go before thy face.
16 Blessed is the people that know the joyful sound:
They shall walk, O Lord, in the light of thy countenance.
17 In thy name shall they rejoice all the day:
And in thy righteousness shall they be exalted.
18 For thou art the glory of their strength:
And in thy favour our horn shall be exalted.
19 For the Lord is our defence:
And the Holy One of Israel is our King.
20 Then thou spakest in vision to thy Holy One,
And saidst, I have laid help upon one that is mighty;
I have exalted one chosen out of the people.
21 I have found David my servant;
With my holy oil have I anointed him:
22 With whom my hand shall be established:
Mine arm also shall strengthen him.
23 The enemy shall not exact upon him;
Nor the son of wickedness afflict him.
24 And I will beat down his foes before his face,
And plague them that hate him.
25 But my faithfulness and my mercy shall be with him:
And in my name shall his horn be exalted.
26 I will set his hand also in the sea,
And his right hand in the rivers.
27 He shall cry unto me, Thou art my Father,
My God, and the Rock of my salvation.
28 Also I will make him my firstborn,
Higher than the kings of the earth.
29 My mercy will I keep for him for evermore,
And my covenant shall stand fast with him.
30 His seed also will I make to endure for ever,
And his throne as the days of heaven.
31 If his children forsake my law,
And walk not in my judgments;
32 If they break my statutes,
And keep not my commandments;
33 Then will I visit their transgression with the rod,
And their iniquity with stripes.
34 Nevertheless my lovingkindness will I not utterly take from him,
Nor suffer my faithfulness to fail.
35 My covenant will I not break,
Nor alter the thing that is gone out of my lips.
36 Once have I sworn by my holiness
That I will not lie unto David.
37 His seed shall endure for ever,
And his throne as the sun before me.
38 It shall be established for ever as the moon,
And as a faithful witness in heaven. Selah.
39 But thou hast cast off and abhorred,
Thou hast been wroth with thine anointed.
40 Thou hast made void the covenant of thy servant:
Thou hast profaned his crown by casting it to the ground.
41 Thou hast broken down all his hedges;
Thou hast brought his strong holds to ruin.
42 All that pass by the way spoil him:
He is a reproach to his neighbours.
43 Thou hast set up the right hand of his adversaries,
Thou hast made all his enemies to rejoice.
44 Thou hast also turned the edge of his sword,
And hast not made him to stand in the battle.
45 Thou hast made his glory to cease,
And cast his throne down to the ground.
46 The days of his youth hast thou shortened:
Thou hast covered him with shame. Selah.
47 How long, Lord? wilt thou hide thyself for ever?
Shall thy wrath burn like fire?
48 Remember how short my time is:
Wherefore hast thou made all men m vain?
49 What man is he that liveth, and shall not see death?
Shall he deliver his soul from the hand of the grave? Selah.
50 Lord, where are thy former lovingkindnesses,
Which thou swarest unto David in thy truth?
51 Remember, Lord, the reproach of thy servants;
How I do bear in my bosom the reproach of all the mighty people;
52 Wherewith thine enemies have reproached, O Lord;
Wherewith they have reproached the footsteps of thine anointed.
53 Blessed be the Lord for evermore.
Amen, and Amen.
EXEGETICAL AND CRITICAL
Contents and Composition. On the superscription see Introd. § 8, No. 3 and No. 2. The Psalmist begins (Psa_89:2-3) with the assurance that he will never cease to praise the mercy of Jehovah which had been promised inviolably to David and his house, (Isa_55:3),and at the same time (Psa_89:4-5) gives the essential contents of the promise after 2Sa_7:8 ff. He then shows the ground of his assurance and purpose (Psa_89:6-19) in a description of the exaltation of this God of promise, who is praised in heaven and on earth for the manifestations of His power and goodness, righteousness and faithfulness, by which He has glorified Himself as the God and Protector of the people and of their king. This is followed by a lyrical unfolding of the fulfilment of the promise (Psa_89:20-38). The situation of the reigning king, standing in such contrast to the promise, is next depicted (Psa_89:38-46) by the Psalmist. He then asks (Psa_89:47-49), how long this outpouring of God’s wrath, which none could escape by their own strength, was to continue; and finally (Psa_89:50-52) he offers the prayer that this contrast between the promise and the actual condition of affairs would cease to exist. In Psalm 89:53 is sung the closing doxology of the Third Book.
The speaker is not David (Clauss), but one who lived later and who here treats Messianically the promise given to David (comp. on Psalms 2) He writes at a time when the position of David’s descendants corresponded but little to that promise, but when the reigning monarch was still of that house, and for him he prays that he may be raised up from his prostration. For the “anointed” (Psa_89:39) is not the people, but the king, and he is dependent upon God as the Holy One of Israel, and belongs to Him (Psa_89:19). The interpretation which assumes that the king is this holy one of Israel, and that the people bear the name of anointed, is a consequence of the assumption that the Psalm belongs to the Maccabean period. (Hitzig). For this there is no ground. Nor is there any indication given which would lead us to connect it with the closing years of the Persian rule (Ewald). The same is true of the defeat of Josiah, 2Ch_35:20 (Venema): for the death of the king is not mentioned here. We have no occasion to adopt in general (Hupfeld) the times shortly preceding the Babylonian Exile (De Wette, Hengst.) or during it (Syr., Grotius). The occasion of the composition was most probably the defeat of Rehoboam 1Ki_14:25 ff. 2Ch_12:1 ff. (Calvin, Delitzsch) by Shishak, that is, Sheshonk I, (comp. Zeitschrift der deutschen morgenländ. Gessellschaft, Vol. Psalms 15 : p. 233 ff.). From this is perhaps to be explained the prominence given here to Egypt under the name Rahab (see on Psalms 87) in allusion to the former overthrow of this presumptuous and defiant enemy by the judgment of God. At that time the Ezrahite Ethan could have been still living. [The view of those who suppose that this Psalm forms with the preceding a double-psalm has been given in the introduction to the latter. Perowne, following a conjecture of Tholuck, thinks it not improbable that the king of whom the Psalm speaks was Jehoiachin, who after a reign of three months was deposed by Nebuchadnezzar, and of whom it was said that no king should “prosper, sitting on the throne of David.” He thinks at all events that there is little doubt that it was written in the latter days of the Jewish monarchy. Of course the superscription is completely ignored, as that commentator does not even think with Hengstenberg that the name was attached for the sake of giving greater authority and weight to the composition. Alexander, while adhering to Hengstenberg’s hypothesis of a double psalm, differs from him entirely as to the time of composition and thinks it most probable that both parts were composed almost contemporaneously with the promise recorded in the latter one—and were “intended to anticipate misgivings and repinings, which, though they existed even then in the germ, were not developed until the period of decline approached its catastrophe.” The opinion favored by Dr. Moll above is also that of Wordsworth. It was, as he remarks, defended by Dr. Water-land (see his Scripture Vindicated, p. 204). It is in every way the most probable view. To it we are led by the superscription, from which there is no reason to depart. Only it is not necessary to assume that the Ethan here (1Ki_5:11; 1Ch_11:6) is the same as the Ethan or Jeduthun (1Ch_15:17), who was of the tribe of Levi and a Merarite. That his name heads a Korahite psalm need occasion no difficulty. See the addition to the introduction to Psalms 88.—The remark of Wordsworth is hardly just that this psalm is the Allegro to the Penseroso of the preceding, for here also the tone of melancholy, though not unmixed, still predominates.—J. F. M.]
This psalm, which may be applied to the history of the afflicted servants of God in different ages of the Church, is often transferred from this use to an interpretation with special reference prophetically to the suffering Messiah (the ancients), or to the miseries of the Jews since the prevalence of Christianity (the Rabbins) or to the afflictia ecclesia (Calvin) the mystical Christ, inasmuch as He lives and suffers in His followers (Stier). [Alexander: “The particular promise insisted on here, is that in 2 Samuel 7, which constitutes the basis of all the Messianic Psalms.” The application to the life of Christ has been carried to extreme lengths, not only by older English commentators, but by Wordsworth and others among the more recent. Connecting with the last verse of Psalms 87 Wordsworth says: “All the springs of life, hope and joy to the Church are in the incarnation of Christ, of the seed of David and in the Divine promise of a perpetual and universal dominion to Him.” The psalm has a Messianic application, only in so far as it was intended to set forth the necessary conflict which was to be waged before the great fundamental promise could be realized. The struggle was most intense when Christ Himself was the King of the promise.—J. F. M.].
Psa_89:2-4. I will sing of the mercies of the Lord forever. According to the accentuation, עוֹלָם is to be construed with the verb. It is therefore not said that the mercies of Jehovah are eternal, but the Psalmist announces his determination never to cease praising them. The meaning of ôlam is, at all events, not the modern abstract idea of the negation of time, nor the concrete Christian idea of eternity, but that of a period of time unknown and therefore indefinite, and of the course of human affairs within that period. This idea has been transferred by the Rabbins to the idea of the world itself, but in Biblical Hebrew it occurs only in the original sense. [From this use many false translations have occurred in the Septuagint, some of which have found their way into modern versions. The only passage on which there can be any doubt is Ecc_3:11, where E.V. renders “world.” But there, also, there is no necessity of departing from the Old Testament meaning. On this word see the note of Dr. Lewis in Zöckler’s Commentary in the Bible-Work.—J. F. M.]. It is to be decided by the connection whether the view is directed backwards into primitive or older times, or forwards into the future, whose end cannot be seen, and which runs out into eternity. The Psalmist, however, does not say that he will sing praises for all coming time or for eternity, but only, always. The assertion, therefore, that this expression is not suitable in the mouth of an individual, except as speaking for the Church in the assurance of her endless duration (Hengstenberg) is utterly groundless. It is only in the following stich that the singer says he will make known with his mouth, loudly and publicly, for coming generations, the faithfulness of God. By comparing Psa_89:3 with Psa_89:5 it is plain that ו need not be supplied with ôlam in the previous stich. For the former verse does not mean that mercy is established forever (most of the ancients), as an indestructible building, but that it is ever being built up, (J. H. Michaelis and most of the recent expositors), that it does not stand still, nor come to a stop, nor fall in ruins, but rather continues, upon a foundation which is not laid upon anything earthly, temporal, or transitory, but in heaven, that is, upon the foundation of the promises of mercy which have their support in the credibility, the truth and faithfulness of God (Psa_119:89).—The declaration of God, introduced unexpectedly in Psa_89:4, is taken not merely in substance, but also literally in many expressions, from the prophecy in 2Sa_7:5 f. The words covenant and swear, however, which so frequently recur in the psalm in connection with the faithfulness of God, are not found in that passage, but are justified by the theocratic relation of God to His people. (Hupfeld). So Ps. 54:9 views the promise of God (Gen_8:21) as an oath. (Del.).
Psa_89:6-19. Thy wonder [E. V. wonders] does not here denote a work or a deed, but the nature of God (Geier, J. H. Michaelis, Del.) as distinct from that of all created beings, or separated from their sphere of action (Hupfeld) Jdg_13:18; Isa_9:5; Psa_4:4; Psa_22:4. The assembly of the holy ones [Psa_89:6, E. V. saints] is here not the people (most) but the angels as in Job_5:1; Job_15:15; Pro_9:10; Pro_30:3, the sons of God, Psa_29:1 [In Psa_89:7 where E. V. has “sons of the mighty,” the literal rendering is: sons of God; that is, the angels. See Delitzsch on Job_15:15. It is parallel to the expression considered in the last verse.—J. F. M.]
Psa_89:13. Since the north (Job_26:7,) denotes the northern heavens and as Tabor and Hermon, being well known mountains on each side of Jordan, are employed to represent the land of Canaan (Venema) or the earth (Geier), especially in joyful passages (Isa_55:12; Psa_98:8) and when national blessings are recounted (Psa_72:3), the south might seem to denote the southern heaven, and, as in the foregoing verse, the earth to be placed in opposition to heaven (Hupfeld). But the term: right hand, used to designate the south, is in favor of the usual reference to the four quarters of the earth.—In Psa_89:16, תְרוּעָה is not specially the blowing of the trumpets, which were sounded in the worship of God (Isaaki, Rudinger, Rosenmüller, De Wette, Hitzig). Nor is it to be taken as alluding to the giving of the law at Sinai (Flaminius), or to the battle cry of God as the Lord of hosts (Kimchi, Venema, Muntinghe) or to shouts in honor of the king (Aben Ezra), but to the rejoicing generally at sacred seasons. In Psa_89:19, לְ is not=as for, and therefore is not a sign of the nominative (Syr., Luther, Ewald, Hitzig), but, as the context determines, it denotes possession or source. It is the relation of the king, who is called our shield [E. V. our defence] as in Ps. 47:10, to Jehovah, that is here dwelt upon.
Psa_89:20-30. Help. It is unnecessary, instead of עֵזֶר to read נֵזֶר: crown (Venema, Olshausen, Hupfeld), or ׃עֹזmajesty (Hupfeld). The subject is not the choice of David as king, but the assistance rendered him by God against the Philistines. It is he himself, however, who is called the hero [E. V. one that is mighty] as in 2Sa_17:10, and not Goliath, as in 1Sa_17:51, in which case we would have to render: I have raised up help against the mighty (Hitzig). For the best authorities read in the foregoing stich חֲסִידֶיךָ. This does not refer to the people of God in general but to Samuel and Nathan, for God’s declaration made to them follows. If the singular is preferred the interpretation which understands David to be meant by “the saint” (Hupfeld), is little in accordance with the language employed. [Alexander thinks that if the singular be preferred either Nathan or David may be meant. If the plural is to be taken in the most natural way, as referring to Samuel and Nathan, the singular ought, I think, to relate to the latter, especially as the vision was made directly to Nathan. In Psa_89:23, יַשִּׁיּא rendered in our version, “shall not exact upon him” is probably to be taken from נָשָׁא to deceive, here entrap, ensnare. Perowne wrongly attributes the different meanings to different species of the same verb.–J. F. M.]. The first-born is not the only (Hengst.), but the favorite son, raised above the others to the highest place, transferred from the Israelitish people (Deu_26:19; Deu_28:1), the first-born Son of God (Exo_4:22, comp. Jer_31:9), to David, the latest-born son of Jesse, and having reference to his seed for evermore. The expression, days of heaven (Psa_89:30) which is taken from Deu_11:21, has a similar significance. It is repeated, as a current saying in Sir_45:18, Bar_1:11.
Psa_89:31-38. The words, once have I sworn (Psa_89:36) show the unalterable validity of the oath for all time (Sept. and most). To explain it as meaning one as opposed to several (Hengst., Del.), is not opposed to the contents of the oath, but to the context. [According to this view the rendering would be: “One thing have I sworn, etc.,” that is, with regard to the eternity of His throne.—J. F. M.]. Psa_89:31 ff. prove the priority of 2Sa_7:14 as compared with 1Ch_17:13—God has sworn by His holiness (Amo_4:2) as, in other passages by His soul (Amo_6:8; Jer_51:14, [In E. V. rendered “by Himself.”—J. F. M.]), by His right hand (Isa_62:8) or by His name (Jer_44:26) or by Himself) Gen_22:16; Jer. 45:23). By referring to 1Sa_7:16, it seems natural to render Psa_89:38 b: and as the witness in heaven (the rainbow) shall it (David’s throne) endure for ever, (Luther, Geier, and others). But the particle of comparison is absent. We cannot regard the witness in heaven, whose continuance is thus emphasized, as the moon, employed to set forth the perpetuation of David’s race in the same way as the rainbow was a testimony to the continuance of the earth (Aben Ezra, Kimchi and others, Hengst). There is no example of such a conception or usage. We may interpret according to Jer_31:35; Jer_33:20 ff., where God is said to have fixed the laws of the sun, the moon, and the stars, as also the laws of the heavens and earth, as pledges of the fulfilment of His covenant with Israel and His servant David, with direct reference to the duration of his throne (Isaaki, Calvin, Rudinger, Hupfeld). Or we may follow Job_16:19, where God Himself is designated the Witness in heaven and the Surety in its heights (Symmachus, Cocceius, Maurer, Hitzig, Delitzsch). The latter interpretation is favored by the consideration that God, as the only true One, is not only the best surety for the words of His servants, but also for all that He Himself has ordained and promised, and that He Himself testifies to their validity (Deu_7:9; Isa_65:16; Jer_42:5). witnessing here, therefore, has not merely the sense of a solemn promise (Hitzig) as in Mic_1:2; Isa_55:4 [The true rendering accordingly is: “And the Witness in heaven is true.”1—J. F. M.].
Psa_89:39-44. Thou hast cast off,etc. The assumption that these words are put in the mouth of the enemy (Aben Ezra) proceeds from the unwillingness, felt by many, to believe that God could have been reproached by the psalmist for breach of His oath and covenant. But it is just the thought of the contradiction between the actual condition of things and the glorious destiny promised the king by God, and the consciousness of the reliability of the promise, which makes the tempted poet sensible of the impossibility of the ruin of the kingdom. And it is this which causes the transition from complaint and despondency to hope and prayer, while he looks forward to the sure fulfilment of the Divine counsels and promises, which no worldly power could prevent. The expressions used in Psa_89:41-42 were evidently written with Psa_80:13 in view. Yet it does not follow from this, either that the king is compared to a vineyard and fortress (Hengst.). or that the people are to be understood as the anointed and the servant, but only that the king and the nation are considered as one, in suffering from the desolations of war. The term נֵזֶר applied to the crown, signifying consecration, is used in contrast to the dishonor inflicted upon the king.—In Psa_89:44, we are not to render: the rock of his sword (Hengst.), or: O rock! (Olshausen). For, according to the kindred Arabic, צוּר is to be understood as denoting the edge or blade of the sword (Fleischer in Delitzsch), as already the Rabbins had conjectured from the context.
Psa_89:48. Remember,etc. The sentence consists of abrupt but highly significant expressions, so that it is not necessary, by slight alterations in the text, where the manuscripts differ so much, to extract the rendering: I have remembered, or: remember, O Lord! or, following Psa_31:5, to change חָלֶד into חָדֵל. The translation: mote (Böttcher) has etymological support: the usual one=term of life, is disputed [Dr. Moll therefore renders. “Remember—I—what a mote!” Delitzsch: “Remember; I—how quickly passing!” and so most expositors substantially. Our version conveys the right idea, but in an order of the words, which, though the most intelligible, does not follow the original faithfully.—J. F. M.]. According to the present punctuation it is incorrect to render the following stich: wherefore shouldest thou have made all men in vain? (Hengst. and most of the ancients). For מָה cannot be construed with לָמָּה=עַל but is closely connected with the following word by Daghesh, (Kimchi and most of the recent expositors). [The former sense as given in our version should be retained. The Daghesh and the Makkeph do not affect the sense of this passage. על מה in the sense of why is common. Hengstenberg says that we are to understand after these words the following, “As would be the case, if these should perish for ever.” The hypothetical sense (shouldst Thou have made) ought to be preserved.—J. F. M.].
Bear in my bosom (Psa_89:51), cannot here as in Deu_11:12; Isa_40:11, refer to the tender, cherishing care of love, since the passage does not allude to the sufferings of the Messiah for all peoples (many of the old expositors,) but to hostile nations. Yet it is not these (De Wette) who are said to be borne, for כָל־רַבּים עַמִּים cannot mean: the whole of many nations, and it is only the reproach and grief caused by them (Jer_15:15) and poured into the bosom (Psa_79:12) which can be said to be carried in it. The context also alludes distinctly to this. The only doubtful question is, how the three words just cited, which also create the impression that the text has been mutilated, are to be translated. They can hardly be considered as the genitive (Ewald) after חֶרְפָּה, following as they do at such a distance from the latter. Are we then to insert herpah, as though it had fallen out, between the words כל and רבים, which cannot be tolerated in their present position (Hupfeld)? Comp. the correct arrangement in Eze_31:6. Or are we to strike out כל as superfluous (Septuag.)? or regard it as a mutilation for כְּלִמָּה =contempt, following the very similar passage Eze_36:15 (Böttcher)? Or is it a mistaken enlargement of ל=by many nations (Hitzig)? The position of רַבִּים before the principal word may be explained in two ways. It is either due to the conception of the adjective as an indefinite numeral (Psa_32:10. Pro_31:29; 1Ch_28:5; Nahum 9:28). Or it is to be regarded as a substantive and explained, according to Jer_16:16, as many, that is, people.2
DOCTRINAL AND ETHICAL
1. Whatever in the world is to endure, must not only be built upon an immovable foundation, but must have also in itself a living principle of progress; to the one as well as to the other, supernatural strength and Divine control are necessary. This is true in a special sense of all that concerns the establishment, preservation, and extension of the kingdom of God on earth. The person, reign, offspring, and history of David are types of that kingdom. In these everything was placed upon the foundation of God’s promises, whose inviolability is attested by His truth and faithfulness, and whose fulfilment is secured by the uninterrupted workings of His mercy. The Church has here a subject of never-ending praise, and is ever stirred up to utter it by the grateful confession of what His servants experience.
2. But the praise of God resounds not only in His Church upon earth, but also among His saints in heaven. It has as its ground His glory, as that wondrous Being, infinitely exalted above all others in that majesty which is awful even to the “holy ones,” and yet is revealed for the consolation of believers in the displays of His incomparable might, unwearied help-bringing goodness, and unswerving faithfulness to His covenant, which is confirmed by an oath.
3. Blessed are the people who know this God, trust His promises, and walk in His light! They cannot perish, even though trials rise and overwhelm them like the waves of the sea. The conviction that God is able and willing to help His own, and that He will do it, saves them from despair, even though all visible support totters and falls, and, as far as man can judge, ruin is at hand, and utter destruction certain. God’s promises are to believers more certain still. But as faith is needed to grasp these promises in the hour of distress, and faithfulness, to hold fast to them amidst the trials of life, so proof of loyalty to His service among the temptations of the world, and a holy life, are necessary to secure the continual fulfilment of those promises in personal experience. For he who will entrust himself to the protection which God affords to His chosen inheritance, must prove himself to belong to it, and must not forget that the God whom he trusts and serves, is the Holy One of Israel, whose throne has righteousness and justice for its foundation, (Pro_16:12; Pro_25:5), and mercy and truth for its ministers.
4. The service of God involves sometimes trial of our fidelity to our vows, sometimes temptation in the life of faith, sometimes chastening in the way of righteousness, but it has always for its object the strengthening of those bonds which unite the children of God, and their education in the Christian life. For in the holy love of God, righteousness is so united to mercy that He visits even His children with chastisement for their sins; and yet this is the chastening of a Father. Nor does the unfaithfulness of men interfere with the exercise of the faithfulness of God, as His covenant ever stands, no matter how often they break it.
5. God cannot be charged with the responsibility of the temporary contradiction between the present condition and the assured future of the Church and its several members. God alters not His will. He takes not back His promises. He neglects not the exercise of His care and power. He rather prepares, in the very midst of the generation which He will deliver, His instruments for the accomplishment of His purposes. He Himself chooses the suitable persons; calls the men of His choice; furnishes them with the necessary powers and gifts; consecrates them to His service; blesses them for His work; affords them help for toil and conflict; raises them on high from their prostration, and saves them from destruction at the hands of their enemies, or, if they personally succumb, causes their fall to tend to the preservation of the Church.
6. Accordingly, God’s faithfulness to His covenant not only assures for all time His covenant-people of the inviolability of His promises of mercy; it affords to them also at all times an experience of their truth. For by means of the contradiction just mentioned, it makes them sensible of the stringency of the conditions of deliverance, awakens a consciousness of guilt, and directs the glances of the members and leaders of the Church from the troubled present, with its joyless features, to the divinely appointed means of safety. For God does not punish His people by annulling His covenant with them, but rather gives them repeated confirmations of its truth, and, just at the time of the deepest decline of David’s house, and the greatest destruction of the members of the Church, attests the eternal duration of His throne, upon which that Seed of David shall sit, declared His own son by God Himself, the chief in authority among the sons of the Highest (Psa_82:6) and supreme over the kings of the earth. It is thus that He fixes the Church upon that firm foundation of His promises, from which has arisen the Messianic hope.
7. But there are dark seasons when this expectation is not clearly displayed, and troubled hours when the soul finds it hard to seize the word of promise, so surely attested, and only by a great effort can cling to the word of the oath of the true Witness. Then there is danger, lest the praise of God, whose strength is still the ornament and glory of His people, should be hushed, or changed into vain complaining; lest by so long enduring of evil the hope of amelioration should sink into the fear of greater evil. But the thought that it is still the hand of God which is bestowing a Father’s correction, and that He does not consume the whole of the fleeting period of life with suffering, forms a foundation for hope and a motive for prayer. “There are prayers that are timid, lukewarm or presumptuous; there are also those which are humble, ardent, and confident. The timid prayer does not pass from him who offers it, for it is choked in the thorns of doubt, and cannot rise on the wings of trust. The lukewarm prayer stops when half said, for it has not earnestness and perseverance. The presumptuous prayer may reach even the gates of heaven; but they are barred against it, for humility is absent. If then the way to the throne of God is to be free and open to our prayers, and they are to find willing acceptance and audience there, they must come from a humble, earnest, and trusting heart. Humility teaches us the necessity of prayer; ardor of soul gives it wings and endurance; trust affords it an immovable foundation.” (Bernard of Clairvaux).
HOMILETICAL AND PRACTICAL
The sure mercies of God: (1) as the subject of our grateful praise; (2) as the foundation of our assured hope; (3) as the object of our anxious prayers.—Our reliance upon God’s help in severe distresses, whence it has (1) its firmness, (2) its joyfulness, (3) its liveliness.—The kingdom of God is built upon earth: (1) upon what foundations? (2) by what strength? (3) by what means?—When men complain to God over their distress, they need not cease to praise Him, and they must not cease to trust Him.—We must acknowledge and praise the majesty of God, not less in its awful exaltation, than in its loving condescension.-When God receives the praises of the holy ones in heaven, He at the same time listens to the prayers, praises, and thanksgiving of believers on earth.—The fatherly guidance of God in the education of His children for the heavenly kingdom.—The unfaithfulness of men brings down the punishments of God; but it does not prevent the exercise of His faithfulness, or cast dishonor upon His promises.—All God’s revelations and all His dealings must incite and assist us to fear, love, and trust Him above all else.—God’s special government of His people; (1) in its holy requirements; (2) in its gracious dealings; (3) in its blessed effects.—Only through the Son of God can we become and remain children of the Highest, citizens of His kingdom, and heirs of His blessings.—While we remain in the kingdom of God, we fear neither the certain prospect of death, the evanescence of life, nor the darkness of the grave; we walk in the light of God’s countenance.
Luther: Psalms 89. is a prophecy of Christ and His Church—that it should never cease or stand still on account of any sin, so that our blessedness does not depend upon our perfect observance of God’s law, unlike the kingdom promised to the Jews, and the kingdom of the whole world, which last no longer or further than they are righteous.—This has all been promised of old for our consolation in these last times, so that we need not despond, even if it seems to us that Christianity exists no longer on earth.
Calvin: For the afflicted Church; for God did not arrange the terms of the covenant of grace with David alone, but had in mind the body of the whole Church for all time.
Starke: The mercy of God makes all His works a source of consolation to His people, and all the objects of nature a source of profit, lightens their afflictions, and makes them joyful in God.—The All-sufficient God could do very well without mankind, or He could bind them to the performance of all duties, so that they would be bound to fulfil His will in the strictest manner, even without the promise of a gracious reward. Is it not then a most wonderful fact that it has pleased God to make covenant with us men?—In the eyes of an unbeliever God is so small that he neither knows nor regards Him at all; in the eyes of a believer He is so great that he will neither see nor know anything but Him, in heaven or in earth.—Joy in God is a sure token that those who manifest it are His children; for when they rejoice in Him they walk in His light, and are enlightened by His favor. None of the ungodly experience this.—Christ’s kingdom is the true universal monarchy.—If all the kings of the earth must bow before Jehovah, why do the most insignificant in the land refuse to know and receive him?—A rod, even though it be painful, is better than a sword; better to be chastened by the Father than to be punished by the Judge. This is the difference between the sufferings of the righteous and the punishment of the wicked.-The Church of Christ is derided by all who are not true believers; and yet it is its greatest glory to endure the dishonor cast upon its Head.—Such an end as this will all believers have; the sorrowful complaint will be changed into a song of joy, and the Kyrie eleison into a joyful hallelujah.—Tertullian: O blessed people, in whose behalf God swears! O unhappy people, who will not believe God even though Ho swears.—Menzel: We learn here upon what the consolation and blessedness of poor sinners depend, not upon the conversion and repentance which God requires, but upon His mere mercy and goodness, which leads them to conversion and repentance.-Rigger: We may learn from this Psalm what others before us have experienced, how they have patiently borne a part in the conflict ordained them by God, and have maintained their grasp upon the mercy and truth of God held out before them.—Tholuck: The hearts of those that fear God are not so rigid and unfeeling that the strokes from the hand of God, when He proves them, leave no trace behind; nor are they so weak and languid that all confidence at once fails them.—Guenther; All affliction arising from sin is only the chastening of a Father’s love for our salvation. His covenant is not broken. He has only veiled His mercy.—Diedrich: He who lives to praise God, will never live in vain; he will have what he desires to have.—In the concluding words the collectors of the Psalms testify that they could still rejoice in God, and praise Him in spite of all temporal distress, and hope from the rich blessings of the future to receive an answer to the anxious cries of this and of all the Psalms.—Taube: Eternity swallows up time, but the temporal cannot absorb the eternal.—The wonderful and incomparable, the dreadful and awe-inspiring, the exalted and majestic Creator and Sovereign of the world—this is Israel’s God; His all-powerful majesty, His mighty arm, His strong hand, His high right hand, serve to fulfil His eternal purposes of mercy and peace, which centre in Christ Jesus—this is Israel’s consolation.—The true members of the covenant walk according to the commands of God, nor seek their safety elsewhere than in free grace.
[Matth. Henry: Among men it is too often found that those who are most able to break their word are less careful to keep it; but God is both strong and faithful; He can do everything, and yet will never do an unjust thing.—The stability of the material heavens is an emblem of the truth of God’s word: the heavens may be clouded by the vapors arising out of the earth, but they cannot be touched, they cannot be changed.—(Psa_89:14). Mercy in promising; truth in performing. Truth, in being as good as thy word; mercy, in being better.
Scott: Our filial confidence in God’s love should not abate our veneration of His majesty; for then our worship on earth would bear no resemblance to that of the angels in heaven, (Isa_6:1-5). Surely then our external posture and our serious attention should indicate the reverence of our hearts, when we assemble to worship this glorious God.
Barnes: It is proper to pray that God would bless us soon; that He would not withhold His grace; that He would remember that our life is very brief, and if that grace is to be bestowed upon us to save us or make us useful, it must be bestowed soon. A young man may properly employ this prayer; how much more so one in the decline of life!—J. F. M.]
Footnotes:
[1][For the use of ו in asseverations, corresponding to that in Arabic, and that of our word by, see Ewald, Heb. Gr., § 340 c. The force of the verse is: It shall be established for ever as the moon, and (as surely as) there is a faithful witness in heaven.—J. F. M.].
[2][The adjective is probably here placed before the noun, which rarely happens, on account of the emphasis laid upon it, as in Psa_32:10. See Green Heb. Gr. § 249. 1a. The reproach is not merely the strongest which can be inflicted (כָל) it is also accumulated as coming from so many sources (דַבִּים). The rendering: “mighty” given to the latter word in E. V. is incorrect.—J. F. M.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 19, 20, 21, 22, 24, 25, 27, 29, 30, 34, 35, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 49, 50, 51 1. Mercies… faithfulness—The two pillars of the psalmist’s hope.…
1. Mercies… faithfulness—The two pillars of the psalmist’s hope. On these the covenant with David (Psa_89:3) rested, and in them it originated. These shall be the theme of his song for ever. Though now the covenant seems forgotten, faith steadily looks to the promise.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 5, 6, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52 1. God’s lovingkindnesses and faithfulness are an unfailing theme…
1. God’s lovingkindnesses and faithfulness are an unfailing theme for grateful song. The past lovingkindnesses of God are unalterable facts; His faithfulness to His promises is beyond question: thus in these opening verses the poet’s faith rises triumphantly over the circumstances in which he is situated.
the mercies] Better, the lovingkindnesses, and so throughout the Psalm. ‘Lovingkindness’ and ‘faithfulness’ are its key-words, each occurring seven times. Cp. Isa_55:3, “the sure” (or “faithful”) “loving-kindnesses shewn to David.”
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with my mouth] Aloud and openly.
1–4. The Psalmist states his theme: the lovingkindness and faithfulness of Jehovah, which he is persuaded can never fail; and the promise of eternal dominion to the house of David.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 10, 12, 13, 14, 15, 17, 18, 19, 22, 23, 24, 25, 26, 27, 29, 30, 37, 38, 39, 43, 44, 46, 47, 48, 50, 51 (1) I will sing.—This lyric purpose soon loses itself…
(1) I will sing.—This lyric purpose soon loses itself in a dirge.
For ever.—The Hebrew (‘ôlam) has properly neither the abstract idea of negation of time, nor the concrete (Christian) idea of eternity, but implies indefiniteness, and looks either backwards or forwards.
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With my mouth—i.e., aloud, or loudly.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–52 At first sight, a psalm of praise; but, in…
At first sight, a psalm of praise; but, in reality, one of expostulation and complaint. The praises of God are sung in the opening section (vers. 1-37); they culminated in the Davidical covenant. But this covenant has been "made void," annulled. The existing state of things is directly contrary to all its promises (vers. 38-45). How long is this to continue? Does not God"s faithfulness require the deliverance of Israel and of the Davidical house from their calamities, and their speedy restoration to his favour (vers. 46-51)?
Ver. 52 is no part of the psalm, but the doxology which concludes the Book.
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Vers. 1-4 are introductory to the first section (vers. 1-37). They strike the keynote, which is, first, praise of God"s faithfulness generally (vers. 1, 2), and secondly, praise of him in respect of the Davidical covenant (vers. 3, 4).
I will sing of the mercies of the Lord forever. "Forever" is the emphatic phrase. The psalmist will commemorate God"s mercies, not only when they are continuing, but always. With my mouth will I make known thy faithfulness to all generations; literally, to generation and generation.
HOMILIES BY S. CONWAY Vers. 1, 2, 5, 8, etc. God"s faithfulness.
This is the keynote of the psalm, the beautiful strain which is heard over and over again in varied forms throughout. There are pieces of music in which some one sweet air recurs repeatedly, now as if amid the rush and roar of a tempest, anon, when the music has sunk down into quietness; you hear it now loud, now soft, now stirring in sonorous strains, now soothing in plaintive gentle tones; but it is the same air still. And the blessed thought of the faithfulness of God thus recurs throughout this psalm. In ver. 1 praise celebrates it. "With my mouth will I make known," etc. Does it not deserve this? Who is there can deny the faithfulness of God? He is ever true to his word. Let us, then, openly confess it, and in the very confession the conviction of it in our own souls shall be deepened. In ver. 2 faith stays itself upon it. The verse seems to be a sort of soliloquy. The speaker is encouraging his own trust by asserting his belief that mercy shall be built up forever; it shall not crumble away and come to nought, but, like some glorious fabric that may take a long time for its completion, it shall, nevertheless, be built up, and so built that it shall eternally abide. And as to God"s faithfulness, it shall be as are the heavens themselves the very type of all that is abiding, unchangeable, and the reverse of "the restless vicissitudes, the ever-shifting shores, of earth." So did the soul of the psalmist speak to itself of God"s faithfulness, and thereby encourage itself to trust in him. Well will it be for us to talk to ourselves in a similar way. In ver. 5 the angels of God praise it. "Thy faithfulness also is praised in the assembly of the holy ones" (Perowne). That is, in the midst of the angels of heaven, in that Church of the Firstborn, God"s faithfulness is the theme of their song. Compare the songs of the redeemed as given in the Apocalypse. Let us get ready to join in that blessed choir by our now beginning a like song. In ver. 8 no human faithfulness can be compared with it. "What faithfulness is like unto thy faithfulness? so a great scholar renders the last half of ver. 8. And may we not all of us ask the like question? Not but what human faithfulness is a blessed fact; there have been those who have been faithful unto death to God and to their fellow men. Paul, when ready to be offered up, could declare, "I have kept the faith." And there have been many such. But what is the fidelity even of the best of men, much more of the mass of men, as compared to that of God. Hence are we bidden, Put not your trust in princes, nor in the son of man, in whom there is no help." Would that we trusted God as we do men! In ver. 24 it is promised to his people. "My faithfulness shall be with him." What a rebuke is this to our wretched yet ever recurring misgivings and fears! It is one of the gifts of God that are "without repentance". (cf. Rom_3:3) In ver. 33 the sins of God"s people do but change its form, not its substance. God was equally faithful in the sore distresses which he sent to Israel, as in the great benefits and blessings which, when they were obedient, he bestowed upon them. He will have all men to be saved. (1Ti_2:4) Therefore, if gentle means will not serve, stern ones shall. In vers. 38-51 believing prayer pleads it as an all-prevailing plea. S.C.
HOMILIES BY C. SHORT Vers. 1-52. The general subjectGod"s promise to David and his seed but the present state of things is a bitter contrast to the promise, and a prayer that God would remove the contrast. Suggests
I THAT GOD HAS ENTERED INTO A GRAND COVENANT WITH MANKIND. Given us the greatest and most precious promises.
1. Promises that relate to our highest nature. "I will be a Father to them, and ye shall be my sons and daughters.
2. That relate to our greatest calamity. Redemption from sin and pardon to the penitent.
3. That relate to our endless being. The completeness and glory of the Divine work begun in us here.
II THAT GOD FULFILS HIS PART OF HIS COVENANT COMPLETELY AND PERFECTLY.
1. Because the covenant was made out of his love, voluntarily.
2. Because God is true and faithful, and cannot deceive.
3. Because God has the power and ability to do all that he promises. Not like men.
III IT IS WE WHO DEFEAT THE PURPOSE OF GOD"S COVENANT.
1. We transgress, and bring upon ourselves punishment. The consequences which God has attached to transgression.
2. Our unrepented sins take from us the power to receive the Divine promises. "As many as received him, to them gave he power to become the sons of God.
IV BUT OUR SIN CANNOT ALIENATE GOD"S LOVING KINDNESS FROM US. (Ver. 33)
1. He has sent Christ as the proof of this to a sinful world.
2. He sends his Spirit into the heart to plead with us.
3. He is infinitely patient, waiting for our penitent return. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–52 We have now reached the majestic Covenant Psalm, which,…
We have now reached the majestic Covenant Psalm, which, according to the Jewish arrangement closes the third book of the Psalms. It is the utterance of a believer, in presence of great national disaster, pleading with his God, urging the grand argument of covenant engagements, and expecting deliverance and help, because of the faithfulness of Jehovah.
Maschil. This is most fitly called a Maschil, for it is most instructive. No subject is more important or is so fully the key to all theology as that of the covenant. He who is taught by the Holy Spirit to be clear upon the covenant of grace will be a scribe well instructed in the things of the kingdom; he whose doctrinal theory is a mingle mangle of works and grace is scarcely fit to be teacher of babes. Of Ethan the Ezrahite: perhaps the same person as Jeduthun, who was a musician in David's reign; was noted for his wisdom in Solomon's days, and probably survived till the troubles of Rehoboam's period. If this be the man, he must have written this Psalm in his old age, when troubles were coming thick and heavy upon the dynasty of David and the land of Judah; this is not at all improbable, and there is much in the Psalm which looks that way.
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The sacred poet commences by affirming his belief in the faithfulness of the Lord to his covenant with the house of David, and makes his first pause at Ps 89:4. He then praises and magnifies the name of the Lord for his power, justice, and mercy, Ps 89:5-14. This leads him to sing of the happiness of the people who have such a God to be their glory and defence, Ps 89:15-18. He rehearses the terms if the covenant at full length with evident delight, Ps 89:19-37, and then mournfully pours out his complaint and petition, Ps 89:38-51, closing the whole with a hearty benediction and a double Amen. May the Holy Spirit greatly bless to us the reading of this most precious Psalm of instruction.
Ver. 1. I will sing of the mercies of the Lord for ever. A devout resolve, and very commendable when a man is exercised with great trouble on account of an apparent departure of the Lord from his covenant and promise. Whatever we may observe abroad or experience in our own persons, we ought still to praise God for his mercies, since they most certainly remain the same, whether we can perceive them or not. Sense sings but now and then, but faith is an eternal songster. Whether others sing or not, believers must never give over; in them should be constancy of praise, since God's love to them cannot by any possibility have changed, however providence may seem to frown. We are not only to believe the Lord's goodness, but to rejoice in it evermore; it is the source of all our joy, and as it cannot be dried up, so the stream ought never to fail to flow, or cease to flash in sparkling crystal of song. We have not one, but many mercies to rejoice in, and should therefore multiply the expressions of our thankfulness. It is Jehovah who deigns to deal out to us our daily benefits, and he is the all sufficient and immutable God; therefore our rejoicing in him must never suffer diminution. By no means let his exchequer of glory be deprived of the continual revenue which we owe to it. Even time itself must not bound our praisesthey must leap into eternity; he blesses us with eternal mercieslet us sing unto him forever.
With my mouth will I make known thy faithfulness to all generations. The utterances of the present will instruct future generations. What Ethan sung is now a text book for Christians, and will be so as long as this dispensation shall last. We ought to have an eye to posterity in all that we write, for we are the schoolmasters of succeeding ages. Ethan first spoke with his mouth that which he recorded with his pena worthy example of using both means of communication; the mouth has a warmer manner than the pen, but the pen's speech lives longest, and is heard farther and wider. While reading this Psalm, such in the freshness of the style, that one seems to hear it gushing from the poet's mouth; he makes the letters live and talk, or, rather, sing to us. Note, that in this second sentence he speaks of faithfulness, which is the mercy of God's mercies the brightest jewel in the crown of goodness. The grace of an unfaithful God would be a poor subject for music, but unchangeable love and immutable promises demand everlasting songs. In times of trouble it is the divine faithfulness which the soul hangs upon; this is the bower anchor of the soul, its hold fast, and its stay. Because God is, and ever will be, faithful, we have a theme for song which will not be out of date for future generations; it will never be worn out, never be disproved, never be unnecessary, never be an idle subject, valueless to mankind. It will also be always desirable to make it known, for men are too apt to forget it, or to doubt it, when hard times press upon them. We cannot too much multiply testimonies to the Lord's faithful mercyif our own generation should not need them others will: sceptics are so ready to repeat old doubts and invent new ones that believers should be equally prompt to bring forth evidences both old and new. Whoever may neglect this duty, those who are highly favoured, as Ethan was, should not be backward.
Whole Psalm. The present Psalm makes a pair with the preceding one. It is a spiritual Allegro to that Penseroso...That Psalm was a dirge of Passion Tide, this Psalm is a carol of Christmas. Christopher Wordsworth.
Whole Psalm. There are many passages in this Psalm which do clearly evidence that it is to be interpreted of Christ; yea, there are many things in this Psalm that can never be clearly, pertinently, and appositely applied to any but Jesus Christ. For a taste, see Ps 89:19 "I have laid help upon one that is mighty", mighty to pardon, reconcile, to justify, to save, to bring to glory; suitable to that of the Apostle, Heb 7:25, "He is able to save to the uttermost" that is, to all ends and purposes, perfectly, completely, fully, continually, perpetually. Christ is a thorough Saviour, a mighty Saviour: Isa 63:1, "Mighty to save." There needs none to come after him to finish the work which he hath begun: Ps 89:19, I have exalted one chosen out of the people, which is the very title given to our Lord Jesus: Isa 62:1, "Behold my servant, whom I uphold; mine elect", or chosen one, "in whom my soul delighteth": Ps 89:20, I have fouled David my servant. Christ is very frequently called by that name, as being most dearly beloved of God, and most highly esteemed and valued by God, and as being typified by him both as king and prophet of his church: Ps 89:20, With my holy oil have I anointed him; suitable to that of Christ; Lu 4:18, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor"; and therefore we need not doubt of the excellency, authority, certainty, and sufficiency of the gospel: Ps 89:27, I will make him my firstborn, higher than the kings of the earth. Christ is the firstborn of every creature, and in all things hath the preeminence: Ps 89:29, His seed also will I make to endure for ever, and his throne as the days of heaven. This is chiefly spoken of Christ and his kingdom. The aspectable heaven is corruptible, but the kingdom of heaven is eternal; and such shall be Christ's seed, throne and kingdom: Ps 89:36, His seed shall endure for ever, and his throne as the sun before me. "Christ shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand", Isa 53:10. And his throne as the sun before me; that is, perpetual and glorious, as the Chaldee explains it, shall shine as the sun. Other kingdoms and thrones have their times and their turns, their rise and their ruins, but so hath not the kingdom and throne of Jesus Christ. Christ's dominion is "an everlasting dominion", which shall not pass away; "and his kingdom that which shall not be destroyed", Da 7:13-14. I might give further instances out of this Psalm, but enough is as good as a feast. New saith God, "I have made a covenant with him; "so then there is a covenant that God the Father hath made with Christ the Mediator; which covenant, the Father engages to the Son, shall stand fast, there shall be no cancelling or disannulling of it. God the Father hath not only made a covenant of grace with the saints in Christ, but he has also made a covenant of redemption, as we call it for distinction sake, with Jesus Christ himself: "My covenant shall stand fast with him; " that is, with Christ, as we have fully demonstrated. Thomas Brooks.
Ver. 1. This one short verse contains the summary, pith, and argument of the whole long Psalm; wherein observe The Song's Ditty, the lovingkindness and truth of the Lord, manifested unto the whole world generally, to David's house (that is, the church) especially. The Singer's Duty, magnifying the mercies of God always, even from one generation to another. And by all means; with his mouth, for that is expressed in this verse; with his mind, for that is implied in the nextI have said, etc., that is, believed in my heart, and therefore spake it with my tongue, Ps 116:10. "For out of the heart's abundance the mouth speaketh", Mt 12:34. John Boys.
Ver. 1. I will sing. It is to be observed that he does not say, I will speak of the goodness of the Lord; but, I will sing. The celebration of the divine goodness has joined with itself the joy and exultation of a pious mind, which cannot be poured forth better than in song. That pleasantness and exuberance of a happy spirit, which by singing is instilled into the ears of the listeners, has a certain wonderful power of moving the affections; so that not in vain were pious minds taught by the Holy Spirit to inculcate the wonderful work of God in songs composed for this purpose, to commit them to memory and to appoint them to be sung. Musculus.
Ver. 1. I will sing. The Psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the Psalm with songs of praise; for we must in every thing, in every state, give thanks. We think when we are in trouble we get ease by complaining: but we do more, we get joy, by praising. Let our complaints therefore be turned into thanksgiving; and in these verses we find that which will be in matter of praise and thanksgiving for us in the worst of times, whether upon a personal or public account. Matthew Henry.
Ver. 1. Sing of the mercies of the Lord for ever. S. Gregory the Great raises the question here as to how a perpetual singing of the mercies of God is compatible with unalloyed bliss in heaven, inasmuch as the thought of mercy connotes the memory of sin and sorrow, which needed mercy, whereas Isaiah saith that "the former troubles are forgotten", and "the former things shall not be remembered, nor come upon the heart" (Isa 65:16-17). And he replies that it will be like the memory of past sickness in time of health, without stain, without grief, and serving only to heighten the felicity of the redeemed, by the contrast with the past, and to increase their love and gratitude towards God. And so sings the Cluniac: (Bernard of Clairvaux.)
"Their breasts are filled with gladness,
Their mouths are tuned to praise,
What time, now safe for ever,
On former sins they gaze:
The fouler was the error,
The sadder was the fall,
The ampler are the praises
Of him who pardoned all."
Note, too, that he says, "with my mouth", not with that of any deputy; I will make known, not secretly or timidly, not in a whisper, but boldly preach, Thy faithfulness, or truth, not my own opinion, far less my own falsehood, but Thy Truth, which is, Thine Only begotten Son. Gregory, Bernard, Hugo, and Augustine: quoted by Neale and Littledale.
Ver. 1. Mercies. The word may be rendered graces, kindnesses, goodnesses, and designs the abundance of grace. John Gill.
Ver. 1. The mercies. His manifold and sundry mercies: as if he should say, we have tasted of more than one, yea, we have felt all his mercies; I will therefore praise the same for ever. I will sing his mercy for creating this universe, which is macrocosmos, a great world; and for making man, which is microcosmos, a little world.
1. My song shall set forth his kindness, for that he gave me being.
2. For adding to my being, life, which he denieth unto stones.
3. To life, sense, which he denieth unto plants.
4. To sense, speech and understanding, which he denieth unto brute beasts...
I am exceeding much bound unto God for creating me when I was not; and for preserving me under his wings ever since I was: yet I am more bound to his mercy for redeeming me, for blessing me with all spiritual blessings in heavenly things in Christ his Son (Eph 1:1-23 3: 1-21), for his electing of me, for his calling of me, for his justifying of me, for his sanctifying of me. These graces are the riches of his goodness and glory, misericordioe in oeternum, everlasting mercies, as reaching from everlasting predestination to everlasting glorification. O Lord, I will always sing thy mercies in promising, and ever shew thy truth in performing thy promise made to David, thy chosen servant, concerning thy Son, my Saviour, saying, "Thy seed will I establish for ever." So the fathers expound our text: I will ever sing thy mercies, in vouchsafing to send thy Son to visit thy servants, sick to death in sin. First, I will ever sing of thy mercifulness, and then will ever be shewing thy faithfulness. Neque enim exhiberetur veritas in impletione promissorum nisi proecederet misericordia in remissione peccatorum. (For truth, in the fulfilment of the promises, would not be shown forth; unless mercy, in the forgiveness of sins, should precede it.) And what is God's mercy set up for ever, and his truth established in the heavens, but that which Isaiah terms, "the sure mercies of David": that is, as Paul construes Isaiah, the holy promise made to David and the promise made to David, is briefly this, "Thy seed will I establish for ever, and set up thy throne from generation to generation." John Boys.
Ver. 1. For ever. I know some join in oeternum to the noun misercordias, and not to the verb cantabo, making the sense to be this: I will always sing thy mercies which endure for ever. But always is referred as well, if not better, unto the verb, I will sing: as who would say, Lord, thy mercies are so manifest, and so manifold, so great in their number, and so good in their nature, that I will alway, so long as I have any being, sing praises unto thee Haply some will object, "All flesh is grass, and the goodliness thereof is as the flower of the field: the grass withereth, the flower fadeth", (Isa 40:6-7). David being persecuted by Saul, said, "There is but a step between me and death", (1Sa 20:3). Nay, David, thy life is shorter than a stride, but "a span long", as thyself witnesseth, Ps 39:5. How can he then that begs his bread but for a day promise to spend his breath in magnifying the Lord for ever? Answer is made, that the prophet will not only commend the mercies of the Lord in word, but also commit them unto writing. Ut sciat hoec oetas, posteritasque legat (Eobanus Hessus.) (that this age may know, and that posterity may read.) As the tongue of the prophet is termed elsewhere "the pen of a writer"; so the writing of the Prophet is here termed his mouth, as Euthymeus upon the place (Ac 4:25), Liber Psalmorum os David (The Book of Psalms is the mouth of David). He doth intend to note the mercies of God, and to set forth his truth in a book, the which he will leave behind him (as an instrument) to convey the same from generation to generations, from the generation of Jews to the generation of Christians. Or from the Old Testament to the New: for the blessed Apostles in their sermons usually cite sentences out of the Psalms. S. Peter telleth us that the gospel was preached unto the dead (1Pe 4:6); so may we say, that the gospel is preached by the dead. For the most ancient fathers, and other judicious authors, who have spent their days in writing learned expositions and godly meditations upon the Holy Scriptures, although they be dead, yet they "sing all the mercies of the Lord, and shew the truth of his word from one generation to another." It is reported in our chronicles of Athelstan, parum oetati vixit, multum glorioe (he lived but little of time, but much of glory). So many zealous and industrious doctors have lived (in respect of their age) but a little, yet in respect of their acts, a great while, shining still in their works and writings, as lights of the world.
Or the prophet may be said to sing ever intentionally, though not actually. For as the wicked, if he could live alway, would sin alway, so the good man (if God should suffer him alway to breathe on earth) would sing alway the mercies of the Lord. John Boys.
Ver. 1. With my mouth. The author has heard continual praises from a tongue half eaten away with cancer. What use, beloved reader, are you making of your tongue? Philip Bennett Power.
Ver. 1.
1. Mercies celebrated. (a) When? "for ever."
2. By whom? by those who are the subjects of them.
3. Therefore they must live for ever to celebrate them.
4. Faithfulness declared. (a) To our own generation. (b) To succeeding generations by its influence upon others.
Psalms 89:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 5, 6, 7, 8, 9, 11, 13, 14, 15, 16, 19, 25, 30, 36, 37, 47, 48, 49 I will sing of the mercies of the Lord…
Psa_89:1-52
I will sing of the mercies of the Lord for ever.
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A majestic song
This psalm is one of the very choicest songs in the night. Midst a stream of troubled thoughts there stands a fair island of rescue and redemption, which supplies standing-room for wonder and worship; while the music of the words, like the murmuring of a river, sounds sweetly in our ears. The writer was bearing bitter reproach, and was almost broken-hearted by the grievous calamities of his nation. Yet his faith was strong in the faithfulness of God, and so he sang of the stability of the Divine covenant when the outlook of circumstances was dark and cheerless. Nor did he ever sing more sweetly than he sang in that night of his sorrow.
I. The eternal builder, and His wonderful work (Psa_89:2). I can see a vast mass of ruins. Heaps upon heaps they lie around me. A stately edifice has tottered to the ground. Some terrible disaster has occurred. There it lies--cornice, pillar, pinnacle, everything of ornament and of utility, broken, scattered, dislocated. The world is strewn with the debris. Journey where you will the desolation is before your eyes. Who has done this? Who has cast down this temple? What hand has ruined this magnificent structure? Manhood, manhood it is which has been destroyed, and sin was the agent that effected the fall. Alas for manhood that it should be thus fallen and destroyed! But what else do I see? I behold the great original Builder coming forth from the ivory palaces to undo this mischief; and He cometh not with implements of destruction, that He may cast down and destroy every vestige, but I see Him advancing with plummet and line, that He may rear, set up, and establish on a sure foundation a noble pile that shall not crumble with time, but endure throughout all ages. He cometh forth with mercy. So I said as I saw the vision, Mercy shall be built up for ever. The psalmist has the idea of Gods mercy being manifest in building, because a great breach has to be repaired, and the ruins of mankind are to be restored. As for building, it is a very substantial operation. A building is something which is palpable and tangible to our senses. We may have plans and schemes which are only visionary, but when it comes to building there is something real being done, something more than surveying the ground and drawing the model. And oh, what real work God has done for men! What real work in the gift of His dear Son! The product of His infinite purpose now becomes evident. He is working out His great designs after the counsel of His own will. A building is an orderly thing as well as a fixed thing. There is a scheme and design about it. Mercy shall be built. I see that it shall. This is no load of bricks shot out. It is polished stones builded one upon another. Gods grace and goodness toward me have not come to me by chance, or as the blind distribution of a God who cared for all alike, and for none with any special purpose. No, but there has been as much a specialty of purpose to me as if I were the only one He loved, though, praised be His name, He has blessed and is blessing multitudes of others beside me. Now, think upon these words--built up. It is not merely a long, low wall of mercy that is formed, to make an inclosure or to define a boundary, but it is a magnificent pile of mercy, whose lofty heights shall draw admiring gaze, that is being built up. God puts mercy on the top of mercy, and He gives us one favour that we may be ready to receive another. Once again would I read this verse with very great emphasis, and ask you to notice how it rebukes the proud and the haughty, and how it encourages the meek and lowly in spirit. I have said mercy shall be built up for ever. In the edification of the saints there is nothing else but mercy. I wish I had an imagination bold and clear, uncramped by all ideas of the masonry of men, free to expand, and still to cry, Excelsior. Palaces, methinks, are paltry, and castles and cathedrals are only grand in comparison with the little cots that nestle on the plain. Even mountains, high as the Himalaya range or broad as the Andes, though their peaks be so lofty to our reckoning, are mere specks on the surface of the great globe itself, and our earth is small among the celestial orbs, a little sister of the larger planets. Figures fail me quite: my description must take another turn. I try, and try again, to realize the gradual rising of this temple of mercy which shall be built up for ever. Within the bounds of my feeble vision I can discern that it has risen above death, above sin, above fear, above all danger; it has risen above the terrors of the judgment day; it has outsoared the wreck of matter and the crash of worlds; it towers above all our thoughts. Our bliss ascends above an angels enjoyments, and he has pleasures that were never checked by a pang; but he does not know the ineffable delight of free grace and dying love. The building-up will go on throughout eternity.
II. An everlasting singer (Psa_89:1). Here is a good and godly resolution: I will sing. The singing of the heart is intended, and the singing of the voice is expressed, for he mentions his mouth; and equally true is it that the singing of his pen is implied, since the psalms that he wrote were for others to sing in generations that should follow. I will sing. We cannot impart anything to the great temple which He is building; yet we can sit down and sing. This singing praise to God is a spiritual passion. The saved soul delights itself in the Lord, and sings on, and on, and on unwearily. I will sing for ever, saith he. Not, I will get others to perform, and then I will retire from the service; but rather, I will myself sing: my own tongue shall take the solo, whoever may refuse to join in the chorus. I will sing, and with my mouth will I make known Thy faithfulness. Now, note his subject. I will sing of the mercies of the Lord. What, not of anything else? Are the mercies of the Lord his exclusive theme? Arma virumque cano--Arms and the man, I sing, says the Latin poet. Mercies and my God, I sing, says the Hebrew seer. I will sing of mercies, says the devout Christian. This is the fount of mercy, whereof if a man doth drink he shall sing far better than he that drinketh of the Castalian fount, and on Parnassus begins to tune his harp. This singing of Ethan was intended to be instructive. How large a class did he want to teach? He intended to make known Gods mercy to all generations. Modern thought does not adventure beyond the tithe of a century, and it gets tame and tasteless before half that tiny span of sensationalism has given it time to evaporate. But the echoes of truth are not so transient; they endure, and by means of the printing press we can teach generation after generation, leaving books behind us as this good man has bequeathed this psalm, which is teaching us to-night, perhaps more largely than it taught any generation nearer to him. Will you transmit blessed testimonies to your childrens children? It should be your desire to do something in the present life that will live after you are gone. We instinctively long for a sort of immortality here. Let us strive to get it, not by carving our names on some stone, or writing our epitaphs upon a pillar, as Absalom did when he had nothing else by which to commemorate himself; but get to work to do something which shall be a testimony to the mercy of God, that others shall see when you are gone. (C. H. Spurgeon.)
The uncovenanted mercies of God
Ethan was the author of this psalm. It belongs to the early reign of Rehoboam, and to the invasion of Shishak. As Ethan recalled and weighed the clauses of the covenant, and compared them with the political facts of this distressful year, his mind was tossed into an agitation and distress from which he could find no relief, save in the large adventure and conclusion of faith, that the calamities which had fallen on Davids kingdom and seed were, after all, only the loving corrections by which God was chastening them for their transgressions; and that, therefore, so far from breaking, God was fulfilling His covenant with them. Even Gods covenants with men are but particular instances of His general ways, of His dealings with humanity at large; so that, in the very fullest sense which the words can be made to bear, it is true that His mercy endures for ever, that His faithfulness extends to all generations. There is a general impression abroad that a radical and vast difference obtains between what are called the covenanted and the un-covenanted mercies of God; that but for certain promises which He has made, and certain engagements into which He has entered, we should have little to hope for from Him. The doctrine of covenants plays, and must play, a large part in every system of theology. But every Divine promise is but a limited expression of a general principle. Every Divine covenant, even if it be made with a few, is nevertheless made for the benefit of the many, and can only be an instance of His ways, an illustration of a mercy as wide as the heavens, and of a faithfulness which extends to all generations of mankind. God can make no promise inconsistent with His character. Any momentary glimpse we can catch of Gods attitude towards men reveals His constant and unchanging attitude. To every man who loves and trusts and serves Him He will be all that He was to David . . . Who can deny the mercy of that high Will which made the law of retribution the law--or rather, one of the laws--of human life? As for the inexorable severity with which this law of retribution is administered, how can we but acknowledge that it needs to be administered with an invariable and constant severity? Take all the facts of human experience, then, and you will feel that there is mercy even in that law of retribution which seems most opposed to the rule of an Infinite Compassion and Love. If you believe in a work of redemption as well as in a law of retribution, there is absolutely no reason why you should not sing, with Ethan, of a mercy which is being built up for ever, and of a faithfulness which is establishing itself in the all-embracing heavens. (Samuel Cox, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 89
Psalms 89
THE foundation of this psalm is the promise in 2 Samuel 7 which guaranteed the perpetuity of the Davidic kingdom. Many of the characteristic phrases of the prophecy recur here-e.g., the promises that the children of wickedness shall not afflict, and that the transgressions of Davids descendants should be followed by chastisement only, not by rejection. The contents of Nathans oracle are first given in brief in Psa_89:3-4 -" like a text," as Hupfeld says-and again in detail and with poetic embellishments in Psa_89:19-37. But these glorious promises are set in sharpest contrast with a doleful present, which seems to contradict them. They not only embitter it, but they bewilder faith, and the psalmists lament is made almost a reproach of God, whose faithfulness seems imperilled by the disasters which had fallen on the monarchy and on Israel. The complaint and petitions of the latter part are the true burden of the psalm, to which the celebration of Divine attributes in Psa_89:1-18, and the expansion of the fundamental promise in Psa_89:19-37, are meant to lead up. The attributes specified are those of Faithfulness (Psa_89:1, Psa_89:2, Psa_89:5, Psa_89:8, Psa_89:14) and of Power, which render the fulfilment of Gods promises certain. By such contemplations the psalmist would fortify himself against the whispers of doubt, which were beginning to make themselves heard in his mind, and would find in the character of God both assurance that His promise shall not fail, and a powerful plea for his prayer that it may not fail.
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The whole tone of the psalm suggests that it was written when the kingdom was toppling to ruin, or perhaps even after its fall. Delitzsch improbably supposes that the young king, whom loss and shame make an old man (Psa_89:45), is Rehoboam, and that the disasters which gave occasion to the psalm were those inflicted by the Egyptian king Shishak. Others see in that youthful prince Jehoiachin, who reigned for three months, and was then deposed by Nebuchadnezzar, and whom Jeremiah has bewailed. {Jer_22:24-29} But all such conjectures are precarious.
The structure of the psalm can scarcely be called strophical. There are three well-marked turns in the flow of thought, -first, the hymn to the Divine attributes (Psa_89:1-18); second, the expansion of the promise, which is the basis of the monarchy (Psa_89:19-37); and, finally, the lament and prayer, in view of present afflictions, that God would be true to His attributes and promises (Psa_89:38-51). For the most part the verses are grouped in pairs, which are occasionally lengthened into triplets.
The psalmist begins with announcing the theme of his song-the Lovingkindness and Faithfulness of God. Surrounded by disasters, which seem in violent contradiction to Gods promise to David, he falls back on thoughts of the Mercy which gave it and the Faithfulness which will surely accomplish it. The resolve to celebrate these in such circumstances argues a faith victorious over doubts, and putting forth energetic efforts to maintain itself. This bird can sing in midwinter. True, the song has other notes than joyous ones, but they, too, extol Gods Lovingkindness and Faithfulness, even while they seem to question them. Self-command, which insists on a mans averting his thoughts from a gloomy outward present to gaze on Gods loving purpose and unalterable veracity, is no small part of practical religion. The psalmist will sing, because he said that these two attributes were ever in operation, and lasting as the heavens. "Lovingkindness shall be built up forever," its various manifestations being conceived as each being a stone in the stately building which is in continual course of progress through all ages, and can never be completed, since fresh stones will continually be laid as long as God lives and pours forth His blessings. Much less can it ever fall into ruin, as impatient sense would persuade the psalmist that it is doing in his day. The parallel declaration as to Gods Faithfulness takes the heavens as the type of duration and immobility, and conceives that attribute to be eternal and fixed, as they are. These convictions could not burn in the psalmists heart without forcing him to speak. Lover, poet, and devout man, in their several ways, feel the same necessity of utterance. Not every Christian can "sing," but all can and should speak. They will, if their faith is strong.
The Divine promise, on which the Davidic throne rests, is summed up in the abruptly introduced pair of verses (Psa_89:3-4). That promise is the second theme of the psalm; and just as, in some great musical composition, the overture sounds for the first time phrases which are to be recurrent and elaborated in the sequel, so, in the four first verses of the psalm, its ruling thoughts are briefly put. Psa_89:1-2, stand first, but are second in time to Psa_89:3-4. Gods oracle preceded the singers praise. The language of these two verses echoes the original passage in 2 Samuel 7, as in "David My servant, establish, forever, build, " the last three of which expressions were used in Psa_89:2, with a view to their recurrence in Psa_89:4. The music keeps before the mind the perpetual duration of Davids throne.
In Psa_89:6-18 the psalmist sets forth the Power and Faithfulness of God, which insure the fulfilment of His promises. He is the incomparably great and terrible God, who subdues the mightiest forces of nature and tames the proudest nations (Psa_89:9-10), who is Maker and Lord of the world (Psa_89:11-12), who rules with power, but also with righteousness, faithfulness, and grace (Psa_89:13-14), and who, therefore, makes His people blessed and safe (Psa_89:15-18). Since God is such a God, His promise cannot remain unfulfilled. Power and willingness to execute it to the last tittle are witnessed by heaven and earth, by history and experience. Dark as the present may be, it would, therefore, be folly to doubt for a moment.
The psalmist begins his contemplations of the glory of the Divine nature with figuring the very heavens as vocal with His praise. Not only the object but the givers of that praise are noteworthy. The heavens are personified, as in Psalms 19; and from their silent depths comes music. There is One higher, mightier, older, more unperturbed, pure, and enduring than they, whom they extol by their lustre which they owe to Him. They praise Gods "wonder" (which here means, not so much His marvellous acts, as the wonderfulness of His Being, His incomparable greatness and power), and His Faithfulness, the two guarantees of the fulfilment of His promises. Nor are the visible heavens His only praisers. The holy ones, sons of the mighty-i.e., the angels-bow before Him who is high above their holiness and might, and own Him for God alone.
With Psa_89:9 the hymn descends to earth, and magnifies Gods Power and Faithfulness as manifested there. The sea is, as always, the emblem of rebellious tumult. Its insolence is calmed by Him. And the proudest of the nations, such as Rahab ("Pride," a current name for Egypt), had cause to own His power, when He brought the waves of the sea over her hosts, thus in one act exemplifying His sovereign sway over both nature and nations. He is Maker, and therefore Lord, of heaven and earth. In all quarters of the world His creative hand is manifest, and His praise sounds. Tabor and Hermon may stand, as the parallelism requires, for west and east, though some suppose that they are simply named as conspicuous summits. They "shout for joy at Thy Name," an expression like that used in Psa_89:16, in reference to Israel. The poet thinks of the softly swelling Tabor with its verdure, and of the lofty Hermon with its snows, as sharing in that gladness, and praising Him to whom they owe their beauty and majesty. Creation vibrates with the same emotions which thrill the poet. The sum of all the preceding is gathered up in Psa_89:13, which magnifies the might of Gods arm.
But more blessed still for the psalmist, in the midst of national gloom, is the other thought of the moral character of Gods rule. His throne is broad based upon the sure foundation of righteousness and justice. The pair of attributes always closely connected-namely, Lovingkindness and Troth or Faithfulness-are here, as frequently, personified. They "go to meet Thy face"-that is, in order to present themselves before Him. "The two genii of the history of redemption {Psa_43:3} stand before His countenance, like attendant maidens, waiting the slightest indication of His will" (Delitzsch).
Since God is such a God, His Israel is blessed, whatever its present plight. So the psalmist closes the first part of his song, with rapturous celebration of the favoured nations prerogatives. "The festal shout" or "the trumpet blast" is probably the music at the festivals (Num_23:21; Num_31:6), and "those who know" it means "those who are familiar with the worship of this great God." The elements of their blessedness are then unfolded. "They walk in the light of Thy face." Their outward life is passed in continual happy consciousness of the Divine presence, which becomes to them a source of gladness and guidance. "In Thy Name do they exult all the day." Gods self-manifestation, and the knowledge of Him which arises therefrom, become the occasion of a calm, perpetual joy, which is secure from change, because its roots go deeper than the region where change works. "In Thy righteousness shall they be exalted." Through Gods strict adherence to His covenant, not by any power of their own, shall they be lifted above foes and fears. "The glory of their strength art Thou." In themselves they are weak, but Thou, not any arm of flesh, art their strength, and by possession of Thee they are not only clothed with might, but resplendent with beauty. Human power is often unlovely; God-given strength is, like armour inlaid with gold ornament as well as defence. "In Thy favour our horn shall be exalted." The psalmist identifies himself at last with the people, whose blessedness he has so glowingly celebrated. He could keep up the appearance of distinction no longer. "They" gives place to "we" unconsciously, as his heart swells with the joy which he paints. Depressed as he and his people are for the moment, he is sure that there is lifting up. The emblem of the lifted horn is common, as expressive of victory. The psalmist is confident of Israels triumph, because he is certain that the nation, as represented by and, as it were, concentrated in its king, belongs to God, who will not lose what is His. The rendering of Psa_89:18 in the A.V. cannot be sustained. "Our shield" in the first clause is parallel with "our king" in the second, and the meaning of both clauses is that the king of Israel is Gods, and therefore secure. That ownership rests on the promise to David, and on it in turn is rested the psalmists confidence that Israel and its king are possessed of a charmed life, and shall be exalted, however now abject and despondent.
The second part (Psa_89:19-37) draws out in detail, and at some points with heightened colouring, the fundamental prophecy by Nathan. It falls into two parts, of which the former (Psa_89:19-27) refers more especially to the promises given to David, and the second (Psa_89:28-37) to those relating to his descendants. In Psa_89:19 "vision" is quoted from 2Sa_7:17; "then" points back to the period of giving the promise; "Thy favoured one" is possibly Nathan, but more probably David. The Masoretic reading, however, which is followed by many ancient versions, has the plural "favoured ones." which Delitzsch takes to mean Samuel and Nathan. "Help" means the help which, through the king, comes to his people, and especially, as appears from the use of the word "hero," aid in battle. But since the selection of David for the throne is the subject in hand, the emendation which reads for "help" crown recommends itself as probable. Davids prowess, his humble origin, and his devotion to Gods service are brought into view in Psa_89:19-20, as explaining and magnifying the Divine choice. His dignity is all from God. Consequently, as the next pair of verses goes on to say, Gods protecting hand will ever be with him, since He cannot set a man in any position and fall to supply the gifts needed for it. Whom He chooses He will protect. Sheltered behind that strong hand, the king will be safe from all assaults. The word rendered "steal upon" in Psa_89:22 is doubtful, and by some is taken to mean to exact, as a creditor does, but that gives a flat and incongruous turn to the promise. For Psa_89:22 b compare 2Sa_7:10. Victory over all enemies is next promised in Psa_89:23-25, and is traced to the perpetual presence with the king of Gods Faithfulness and Lovingkindness, the two attributes of which so much has been sung in the former part. The manifestation of Gods character (i.e., His Name) will secure the exaltation of Davids horn-i.e., the victorious exercise of his God-given strength. Therefore a wide extension of his kingdom is promised in Psa_89:25, from the Mediterranean to the Euphrates and its canals, on which God will lay the kings hand-i.e., will put them in his possession.
The next pair of verses (Psa_89:26-27) deals with the inward side of the relations of God and the king. On Davids part there will be child-like love, with all the lowliness of trust and obedience which lies in the recognition of Gods fatherhood, and on Gods part there will be the acknowledgment of the relation, and the adoption of the king as His "firstborn," and therefore, in a special sense, beloved and exalted. Israel is called by the same name in other places, in reference to its special prerogative amongst the nations. The national dignity is concentrated in the king, who stands to other monarchs as Israel to other nations, and is to them "Most High," the august Divine title, which here may possibly mean that David is to the rulers of the earth an image of God. The reciprocal relation of Father and Son is not here conceived in its full inwardness and depth as Christianity knows it, for it has reference to office rather than to the person sustaining the office, but it is approximating thereto. There is an echo of the fundamental passage in Psa_89:26. {Compare 2Sa_7:14}
From Psa_89:28 onwards the psalmist turns to expand the promises to Davids line. His words are mainly a poetical paraphrase of 2Sa_7:14. Transgression shall indeed be visited with chastisement, which the fatherly relation requires, as the original passage indicates by the juxtaposition of the promise "I will be his Father," and the declaration "I will chasten him." But it will be chastisement only, and not rejection. The unchangeableness of Gods loving purpose is very strongly and beautifully put in Psa_89:33, in which the twin attributes of Lovingkindness and Faithfulness are again blended as the ground of sinful mens hope. The word rendered above "break off" occasions a difficulty, both in regard to its form and its appropriateness in this connection. The clause is a quotation from 2Sa_7:15, and the emendation which substitutes for break off the more natural word used there namely, withdraw-is to be preferred. In Psa_89:33 b the paradoxical expression of being false to My faithfulness suggests the contradiction inherent in the very thought that He can break His plighted word. The same idea is again put in striking form in Psa_89:34 : "I will not profane My covenant," even though degenerate sons of David "profane" Gods statute. His word, once spoken, is inviolable. He is bound by His oath. He has given His holiness as the pledge of His word, and, till that holiness wanes, those utterances which He has sealed with it cannot be recalled. The certainty that sin does not alter Gods promise is not traced here to His placableness, but to His immutable nature, and to the obligations under which He is laid by His own word and acts. That unchangeableness is a rock foundation, on which sinful men may build their certitude. It is much to know that they cannot sin away Gods mercy nor exhaust His gentle long suffering. It is even more to know that His holiness guarantees that they cannot sin away His promises, nor by any breach of His commandments provoke Him to break His covenant.
The allusions to the ancient promise are completed in Psa_89:36-37, with the thought of the perpetual continuance of the Davidic line and kingdom, expressed by the familiar comparison of its duration to that of the sun and moon. Psa_89:37 b is best understood as above. Some take the faithful witness to be the moon; others the rainbow, and render, as in the A.V. and R.V., "and as the faithful witness." But the designation of the moon as a witness is unexampled and almost unintelligible. It is better to take the clause as independent, and to suppose that Jehovah is His own witness, and that the psalmist here speaks in his own person, the quotation of the promises being ended. Cheyne encloses the clause in a parenthesis and compares Rev_3:14.
The third part begins with Psa_89:38, and consists of two portions, in the first of which the psalmist complains with extraordinary boldness of remonstrance, and describes the contrast between these lofty promises and the sad reality (Psa_89:38-45), and, in the second prays for the removal of the contradiction of Gods promise by Israels affliction, and bases this petition on the double ground of the shortness of life, and the dishonour done to His own Name thereby.
The expostulation very nearly crosses the boundary of reverent remonstrance, when it charges God with having Himself "abhorred" or, according to another rendering, "made void" His covenant, and cast the kings crown to the ground. The devastation of the kingdom is described, in Psa_89:40-41, in language borrowed from Psa_80:12. The pronouns grammatically refer to the king, but the ideas of the land and the monarch are blended. The next pair of verses (Psa_89:42-43) ventures still further in remonstrance, by charging God with taking the side of Israels enemies and actively intervening to procure its defeat. The last verse pair of this part (Psa_89:44-45) speaks more exclusively of the king, or perhaps of the monarchy. The language, especially in Psa_89:45 a, seems most naturally understood of an individual. Delitzsch takes such to be its application, and supposes it to describe the king as having been prematurely aged by calamity; while Hupfeld, with Hengstenberg and others, prefer to regard the expression as lamenting that the early days of the monarchys vigour had so soon been succeeded by decrepitude like that of age. That family, which had been promised perpetual duration and dominion, has lost its lustre, and is like a dying lamp. That throne has fallen to the ground, which God had promised should stand forever. Senile weakness has stricken the monarchy and disaster, which makes it an object of contempt, wraps it like a garment, instead of the royal robe. A long, sad wail of the music fixes the picture on the mind of the hearer.
Then follows prayer, which shows how consistent with true reverence and humble dependence is the outspoken vigour of the preceding remonstrance. The boldest thoughts about the apparent contradiction of Gods words and deeds are not too bold, if spoken straight to Him, and not muttered against Him, and if they lead the speaker to prayer for the removal of the anomaly. In Psa_89:46 there is a quotation from Psa_79:5. The question "How long" is the more imploring because life is so short. There is but a little while during which it is possible for God to manifest Himself as full of Lovingkindness and Faithfulness. The psalmist lets his feelings of longing to see for himself the manifestation of these attributes peep forth for a moment, in that pathetic sudden emergence of "I" instead of "we" or "men," in Psa_89:47 a. His language is somewhat obscure, but the sense is clear. Literally; the words read "Remember-I, what a transitoriness." The meaning is plain enough, when it is observed that, as Perowne rightly says, "I" is placed first for the sake of emphasis. It is a tender thought that God may be moved to show forth His Lovingkindness by remembrance of the brief period within which a mans opportunity of beholding it is restricted, and by the consideration that so soon he will have to look on a grimmer sight, and "see death." The music again comes in with a melancholy cadence, emphasising the sadness which enwraps mans short life, if no gleams of Gods lovingkindness fall on its fleeting days.
The last three verses (Psa_89:49-51) urge yet another plea-that of the dishonour accruing to God from the continuance of Israels disasters. A second "Remember" presents that plea, which is preceded by the wistful question "Where are Thy former lovingkindnesses?" The psalmist looks back on the glories of early days, and the retrospect is bitter and bewildering. That these were sworn to David in Gods faithfulness staggers him, but he makes the fact a plea with God. Then in Psa_89:50-51, he urges the insults and reproaches which enemies hurled against him and against "Thy servants," and therefore against God.
Psa_89:50 b is obscure. To "bear in the bosom" usually implies tender care, but here can only mean sympathetic participation. The psalmist again lets his own personality appear for a moment, while he identifies himself as a member of the nation with "Thy servants" and "Thine anointed." The last words of the clause are so obscure that there must apparently have been textual corruption. If the existing text is retained, the object of the verb I bear must be supplied from a, -and this clause will run, "I bear in my bosom the reproach of all the many peoples." But the collocation of all and many is harsh, and the position of many is anomalous. An ingenious conjecture, adopted by Cheyne from Bottcher and Bickell, and accepted, by Baethgen, reads for "all, many peoples, the shame of the peoples, which gives a good meaning, and may be received as at all events probable, and expressing the intent of the psalmist. Insolent conquerors and their armies triumph over the fallen Israel, and "reproach the footsteps" of the dethroned king or royal line-i.e., they pursue him with their taunts, wherever he goes. These reproaches cut deep into the singers heart; but they glance off from the earthly objects and strike the majesty of Heaven. Gods people cannot be flouted without His honour being touched. Therefore the prayer goes up, that the Lord would remember these jeers which mocked Him as well as His afflicted people, and would arise to action on behalf of His own Name. His Lovingkindness and Faithfulness, which the psalmist has magnified, and on which he rests his hopes, are darkened in the eyes of men and even of His own nation by the calamities, which give point to the rude gibes of the enemy. Therefore the closing petitions beseech God to think on these reproaches, and to bring into act once more His Lovingkindness, and to vindicate His Faithfulness, which He had sealed to David by His oath.
Psa_89:52 is no part of the original psalm, but is the closing doxology of Book III.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“Maschil,” an instruction, a didactic poem. “Of Ethan the…
INTRODUCTION
Superscription.—“Maschil,” an instruction, a didactic poem. “Of Ethan the Ezrahite,” “one of the four sons of Mahol, whose wisdom was excelled by Solomon (1Ki_4:31). There is little doubt that this is the same person who, in 1Ch_2:6, is mentioned—with the same brothers as before—as a son of Zerah, the son of Judah.” See on “Heman the Ezrahite” in the Introduction to Psalms 88. “There can be little doubt,” says Perowne, “that this Psalm was written in the latter days of the Jewish monarchy, when the throne of David had fallen or was already tottering to its fall, and when the prospect for the future was so dark that it seemed as if God had forgotten His covenant and His promise.… The Psalm opens by a reference to the Promise given to David (2Sa_7:8, &c). This Promise, and the attributes of God on which the Promise rests, and which are the great pledge of its fulfilment, form the subject of the Poet’s grateful acknowledgment, before he passes to the mournful contrast presented by the “ruin of the house of David, and the blighting of his people’s hopes. He turns to the glorious past, that by its aid he may rise out of the grief and discouragement of the present. He takes the Promise, and turns it into a song. He dwells upon it, and lingers over it. He dwells on that which is the ground and pillar of the Promise—the faithfulness of God—and then he first lifts his loud lament over the disasters which have befallen his king and people, speaking out his disappointment, till his words sound like a reproach; and next pleads earnestly with God that He would not suffer his enemies to triumph.”
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A NOBLE CELEBRATION OF THE FAITHFULNESS AND MERCY OF THE LORD
(Psa_89:1-4)
In this paragraph the Psalmist announces his determination to praise God eternally because of His mercy and faithfulness, which were promised to David and to his seed for ever. Looking at this announcement as indicating, in brief, the praise itself, we take as our subject, A noble celebration of the faithfulness and mercy of the Lord. The nobility of this celebration appears,
I. In the view of these attributes which is presented. Two prominent features are set forth by the Poet.
1. Perpetuity. “Mercy shall be built up for ever: Thy faithfulness shalt Thou establish in the very heavens.” The mercy and faithfulness of God are thus presented to us as abiding things. Look at the heavens and the heavenly bodies,—how stable and enduring, how orderly and regular they are! The sun with unvarying regularity and absolutely perfect punctuality sets forth on his course and runs his race; from the creation to the present hour the moon has held on her appointed way and performed her appointed rounds without a shadow of turning, and with the most perfect accuracy; the stars pursue their appointed orbits with undeviating precision, and with the utmost exactness keep their appointed seasons. The heavens and the heavenly hosts appear now as they did in the beginning of the world; they present no signs of weariness or decay or change; they are a fit emblem of the eternal and unchangeable. The Psalmist pictures the faithfulness of God as a part of the very heavens in order graphically to set forth its perpetuity and perfection. But God’s faithfulness shall outlast the heavens themselves “Heaven and earth shall pass away, but My words shall not pass away.” “God is not a man, that He should lie,” &c. (Num_23:19). In reference to His covenant with David, the Lord said, by Jeremiah, “If ye can break My covenant of the day,” &c. (Jer_33:20-21). God’s faithfulness is perfect and eternal. “With Him is no variableness, neither shadow of turning.” “The word of our God shall stand for ever.” His mercy also is perpetual. “The mercy of the Lord is from everlasting to everlasting,” &c.
2. Increase, or growth. “Mercy shall be built up for ever.” “Mercy appears here,” says Hengstenberg, “under the figure of a building in continual progression, in opposition to one which, when still unfinished, falls into ruins.” And John Howe well says: “Former mercies are fundamental to later ones. The mercies that we enjoy this day are founded on the mercies of former days, such as we ought joyfully and thankfully to recount with delight and praise; remembering the years of the right hand of the Most High.” And we may carry the idea further. The mercies that we enjoy this day will become the foundation for the mercies of future days, and so onward in endless progression. The purposes of God concerning our race are advancing to perfect and splendid completion. The edifice which was founded in mercy shall in mercy be gloriously finished. Thus “the multitude of His mercies” is ever growing more multitudinous. Every hour, ay, every minute, new mercies are being added to the unspeakable and countless mercies of former days.
II. In the way in which they are celebrated.
1. Confidently. “I have said.” By these words he indicates that the statement he is about to make is his clear and fixed opinion. He believes; and therefore speaks. There is the unmistakable accent of conviction in his utterance.
2. Publicly. Not in his heart merely does he celebrate the mercy and faithfulness of God, but “with his mouth” he “sings” them. He will sing to others and for others; in words which others may use as their own. He cannot speak their praise; for prose is all too hard and cold for such a theme. He will “sing” them; and even poetry and music seem poor for this rich and glorious theme.
3. Perpetually. “To all generations.” When his voice was silent in death he would still celebrate the Divine mercy and faithfulness. He would make a record of his praise; he would write his Psalm, so that the Church should continue the strain through all ages. Surely this is a worthy spirit in which to celebrate the Divine praises. There is a heartiness, a confidence, and an enthusiasm in the utterance of the Psalmist which are well worthy of admiration and imitation.
III. In the basis on which the celebration rests. The praise of the Psalmist springs from his faith in the covenant of God. The faithfulness of God is both the ground and the object of his praise. His faith is rooted in that faithfulness, and his praise celebrates it. His praise rests on the word of God as its basis. The Lord is the speaker in Psa_89:3-4. Consider:
1. The covenant itself. “I have made a covenant,” &c. This covenant is recorded in 2Sa_7:10-17. Its grand feature was the perpetuation of David’s family and kingdom. “Thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.” The family, the kingdom, the throne should be established eternally. The throne would be built up, i.e., the sovereignty would be stable and increasing to all generations. We know that this covenant did not receive a material and temporal fulfilment. The material crown has long passed from the house of David; the temporal kingdom has long ceased to be. Yet the covenant abides, and is being splendidly fulfilled. “Jesus Christ, our Lord, was made of the seed of David, according to the flesh.” “Of this man’s seed hath God, according to promise, raised unto Israel a Saviour, Jesus.” He is at once “the Root and the Offspring of David;” David’s Son, and David’s Lord. In Him and in His kingdom the promise is being accomplished, the covenant is being fulfilled. Of the increase of His government and peace there shall be no end.” His kingdom is ever extending and increasing. His spiritual seed ever grows more numerous.
2. The origin of the covenant. It originated in the sovereign favour of God. David was His “chosen.” How completely was David’s elevation to the throne a thing of Divine sovereignty! David was the youngest son of Jesse; and Jesse’s was not the senior house of the tribe of Judah (Rth_4:18-22; 1Ch_2:5-12), and Judah was not the eldest son of Jacob; yet God chose the king from the tribe of Judah, from the house of Jesse, and the youngest son of that house. “He chose David also His servant, and took him from the sheepfolds,” &c. (Psa_78:70-71). In like manner our Lord is spoken of as the chosen Servant of God. “Behold, my Servant, whom I uphold; Mine Elect, in whom My soul delighteth.” The gift of Christ to our race was entirely of the sovereign mercy of God. We may well praise God for His spiritual covenant, for the gift of His Son Jesus Christ to save and reign over men, for the promise to Him of universal dominion, and for the way in which that promise is being fulfilled.
IV. In the circumstances under which the celebration is made. When the poet chanted this Psalm one might have thought, judging from its first and greater portion, that the kingdom was prosperous, the throne firm and unmenaced, the royal house numerous and united, the future bright and full of promise. But widely different was the case, as we may see by reading Psa_89:38-45. The covenant seemed to be on the very verge of failure; the country was invaded, their armies were beaten in battle, the crown was profaned, the throne was cast down to the ground, ruin was imminent. Yet at such a time the Poet sang this bright, confident, triumphant celebration of the faithfulness and mercy of the Lord. Brave, trustful Poet! Let us catch his spirit, and imitate his example. When sense is silent in consternation, let faith be songful in the Lord. To the believing soul, “God gives songs in the night.” Even the mourner’s heart when turned to Him He tunes to music. When all things appear to deny the faithfulness and mercy of God, let us still believe them, and, believing them, let us sing them. Let us walk by faith, and we shall find matter for praise, and a heart to praise even in the midst of outward trouble. “As sorrowful, yet always rejoicing.”
Conclusion. Let the character and covenant of God inspire us with confidence, even in the most trying circumstances. Believe in Him, praise Him. Trust and sing.
THE INCOMPARABLENESS OF GOD
(Psa_89:5-7)
Hengstenberg heads these verses thus: “The omnipotence and faithfulness of God are devoutly praised even by the angels, His heavenly congregation.” The incomparableness of God manifested by the relation of the heavenly hosts to Him. We shall endeavour to set forth the ideas of the Poet on this subject in the following manner:—
I. Heavenly beings are mighty. “The sons of the mighty.” In another Psalm we read, “Bless the Lord, ye His angels, that excel in strength.” The angels are always represented in the Scriptures as “far superior to us, as possessing powers to which, as it regards their extent, we can make no pretensions, and as able to perform operations which may well fill us with astonishment, and which are far above the reach of our ability.” For illustrations of the great power of angelic beings, see Exo_33:2, where God promises to send an angel before the Israelites to drive out the seven nations of Canaan; 2 Samuel 24 and 1 Chronicles 21, where an angel is represented as smiting to death by means of pestilence seventy thousand men, and as having power to destroy Jerusalem; 2Ki_19:35, where an angel is said to have destroyed an hundred and eighty-five thousand Assyrians in one night. (See also Psa_34:7; Dan_6:22; Act_5:19; Act_12:7-10; Rev_18:1; and Rev_22:8.) “They are said to ‘excel in strength;’ and it is evident that the Psalmist has in view chiefly intellectual and moral strength, which qualifies them for the service of God; for ‘they do His commandments, hearkening unto the voice of His Word;’ though it does not exclude what is equivalent to physical energy, or power over matter, to mould, and influence, and render it subservient to their will. They are also denominated “mighty angels,” 2Th_1:7, where the Apostle has in view an occasion on which their might will be put in requisition and manifested in the most striking manner; for the great probability is, that they will be employed to effect many of the changes that will take place, and to exhibit many of the wonderful scenes that will be manifested at the second coming of the Lord Jesus Christ; and we are assured that, at the end of the world, ‘The reapers are the angels,’ and that, ‘the angels shall come forth, and shall sever the wicked from among the just’ (Mat_13:39; Mat_13:49). And it is evident from all the accounts which are given us of them in the Bible, that they excel in wisdom as much as in strength; or, rather that their strength is principally the power of wisdom and knowledge; and that in these they are far superior to men is plainly implied in the language of the Saviour (Mat_24:36). The same fact is evident from Psa_104:4, and Heb_1:7.”—Walter Scott.
II. Heavenly beings are holy. They are here spoken of as “saints.” They are designated by way of eminence “holy angels” (Mat_25:31). They are entirely free from sin, have never known sin. All their thoughts are true, all their sympathies are pure, all their principles are righteous, all their activities are blessed, all their services are sacred, all their being is God’s. “We are sure that their moral purity must be complete, without the least imperfection or stain, for they dwell in the immediate blissful presence of God, they are the constant inhabitants of those glorious regions into which nothing that defileth can possibly enter. Some of them may have been for millions of ages employed in contemplating the glories of God, and in realising intellectual improvement; and still eternity is before them.” “The dignity, the powers, of these celestial beings are also plainly implied in the names and epithets which are given to them in the Scriptures. They are denominated not only angels, or messengers, by way of eminence, but also cherubim and seraphim, thrones, authorities, dominions, principalities, and powers.” Yet great and glorious, mighty and holy as they are, these
III. Heavenly beings worship God. “The heavens shall praise Thy wonders, O Lord,” &c. These holy angels—
1. Stand in awe of God “God is greatly feared” by them. Hengstenberg: “God is very terrible in the confidence of the holy ones.” And he gives, what we regard as the true explanation of the clause: “ ‘The confidence of the holy ones’ denotes the confidential community to whom God vouchsafes to entrust His secrets (Job_1:6; Job_2:1); though not His deepest ones (1Pe_1:12). Notwith standing this, there always remains an infinite distance between Him and them (comp. Job_4:18; Job_15:15). God does not cease to be even to His holy ones the object of fear.” Any one who approaches God thoughtfully must be awed in so doing. We cannot rightly contemplate Him without very solemn thought. The expressions of familiarity and endearment which some men use in their approaches to God in worship stand condemned by the reverence of the Holy angels. The seraphim worship with veiled faces, crying, “Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory.” “God is very terrible in the confidence of the holy ones, and dreadful for all who are round about Him.” If such are the regards which are paid to Him by these high and holy beings, surely unholy men should regard Him with humble awe and solemn reverence! These holy angels—
2. Praise God. “The heavens praise Thy wonders, O Lord; Thy faithfulness also in the congregation of the saints.”
(1) They praise Him for the wonders of His power. They are deeply interested in His mighty works. They sang the anthem which celebrated the creation of the world. “When the morning stars sang together, and all the sons of God shouted for joy.” They are represented in Scripture as being deeply interested in God’s work in Providence, and as taking part in carrying out its great scheme. They are devoutly and admiringly interested in God’s great work in human redemption. At the time of the Saviour’s advent, there appeared “a multitude of the heavenly host praising God,” &c. After the conflict between the Saviour and the seducer of men in the wilderness, angels ministered to the triumphant Saviour. During the agony in Gethsemane, “there appeared an angel unto Him from heaven, strengthening Him.” Angels are represented as taking part in the resurrection of our Lord. They are represented by St. Peter as “desiring to look into” the things of human salvation. Our Lord Himself says, “There is joy in the presence of the angels of God over one sinner that repenteth.” Yes, angels praise God for His wondrous works. They are acquainted with His mighty and glorious deeds, they admire them, they celebrate them in the worship which they pay to Him.
(2) They praise Him for the truth of His Word. “Thy faithfulness also,” &c. The idea of the Psalmist is that the angels would praise God for the fulfilment of His promises made unto David. Doubtless, by the heavenly host God is constantly and heartily praised for His truth and faithfulness. There are times when it seems to us as though God’s faithfulness were about to fail; but even at its best our vision is dim, while the angels see clearly; our range of vision is extremely small, while that of the angels is so vast as to admit of no comparison with ours; and they, with their clear vision and wide range, praise God for His faithfulness. “He keepeth covenant and mercy with His servants.” “He keepeth truth for ever.”
CONCLUSION.—
1. How great is God! The most ancient and most mighty of angels cannot be brought into comparison with Him. Angels are great, holy, glorious, yet “the first-born sons of light” pay to Him profoundest homage, worship Him with deepest humility.
2. How reverently should we regard Him. All our thought of Him should be humble and reverent. We should never speak of Him except with profound veneration. We should worship Him with holy awe.
“The more THY glories strike mine eyes
The humbler I shall lie.”
GOD INCOMPARABLE
(Psa_89:6)
“Who in heaven can be compared unto the Lord?” Mark—
I. The doctrine to which these words point. God incomparable; and He is so—
1. In the glory He possesses. There is in Him a glory of wisdom (Eph_3:10), power (Gen_17:1), love (Rom_5:8), majesty (Psa_104:1), and grace (2Co_9:8; 2Co_9:11), before which every created glory sinks into obscurity.
2. In the dominion He exercises. Created beings have only a limited and confined sway, but God’s kingdom ruleth over all, and extends itself over the most distant places as well as the most exalted personages.
3. In the blessings He bestows. The obedient believer has a peace that passeth all understanding (Php_4:7), his faith is accompanied with joy unspeakable (1Pe_1:8), he abounds in hope (Rom_15:13), and the glory reserved for him is unrevealed (1Jn_3:2).
II. The sentiments it should excite in us. If God be incomparable, so that none is like Him, a holy reverential fear becomes us in His presence (Psa_89:7). With this reverential fear we should also feel in our hearts, and express in every possible way, a fervent attachment to Him (Psa_18:1). Trust, too, must be confidently reposed in Him, whatever difficulties we have to encounter, and though the dangers which encompass us are great and imminent (Psa_46:1-7).—W. Sleigh.
THE HIGHEST WORSHIP
(Psa_89:7)
“God is greatly to be feared in the assembly,” &c.
I. The highest worship is offered to God. Not unto saints, or angels, or the Virgin Mary, but unto God. He is Supreme. “There is one God.”
II. The highest worship is offered by saints. Angels are called saints in the text. The redeemed in heaven are also called saints (1Th_3:13). The term is frequently applied to the people of God upon earth. When so applied it indicates those who are,
1. Spiritually regenerated.
2. Consecrated to God.
3. Imitators of Christ.
III. The highest worship is reverent in spirit. “God is greatly to be feared, … and to be had in reverence.” This reverence is opposed,
1. To all thoughtlessness in worship (Ecc_5:1-2).
2. To all formality in worship (Joh_4:23-24).
3. To all unbecoming familiarity in worship. In the prayers and praises which are recorded in the Holy Book we find no trace of that irreverent and gushing manner of addressing God, which is so prevalent with some sentimental religionists of to-day.
IV. In the highest worship the presence of God is consciously realised. The worshippers feel that they are “about Him.” They realise the fact that God is present to accept the worship and bless the worshippers who worship Him in spirit and in truth.
1. God is present everywhere.
2. His presense is realised only by those who are spiritual and reverent.
3. He is specially present, and His presence is specially realised in the gatherings of saints for worship (Exo_20:24; Mat_18:20).
THE STRENGTH OF GOD AN ENCOURAGEMENT TO HIS PEOPLE TO TRUST IN HIM
(Psa_89:8-14)
The Psalmist does not in these verses lose sight of the faithfulness or truth of God in respect to His covenant; but he gives the greater prominence to the might of God. He is not only a God of truth, but also a God of power. He is able as well as willing to keep His covenant. The text teaches us that,—
I. The Strength of God is manifested in His complete control over nature. “Thou rules the raging,” &c.
1. God rules over the sea. There are times when the sea seems utterly beyond control. Yet when it foams and thunders in anger, when its waves, mountains high, chase each other with awful rapidity and fury, and destroy everything that is at their mercy, when it breaks with terrific violence upon the shore, and when it seems to mock at and spurn all control; God can subdue its angry ragings into calmness and repose at once. Our Lord when He stilled the tempest gave to us an illustration of the Divine sovereignty over the sea. “He arose, and rebuked the winds and the sea; and there was a great calm.” The Psalmist seems to have regarded the tempestuous sea as a symbol of the powerful foes who were arrayed against them. David in one of his Psalms speaks of “the floods of ungodly men.” God has complete control over the most proud and angry people. He maketh the wrath of man to praise Him, and the remainder of wrath He restrains. To the mightiest and most furious of peoples or nations God can impose limits, saying, “Hitherto shalt thou come, but no further: and here shall thy proud waves be stayed.”
2. God rules over the heavens and the earth. “The heavens are Thine, the earth also is Thine,” &c. God is here set forth as the Creator and Sustainer of the heavens and the earth. “All things were made by Him.” “By Him all things subsist.” Therefore the heavens and the earth are His. Creatorship gives the most indefeasible right to possession. If any person can create anything, it is of all things preeminently his own property. “The highest conception of property is that which is derived from creation.” The idea in the mind of the Psalmist seems to be that as the Creator, Sustainer, and Proprietor of all things, God has the power and the right to control all things. “He doeth according to His will in the army of heaven and among the inhabitants of earth: and none can stay His hand, or say unto Him, What doest Thou?” And therefore He was able to keep His covenant which He made with David and his seed. Notice the completeness of God’s rule over nature. The Psalmist mentions “the sea, the heavens, the earth, the world.” Then he mentions “the north and the south, Tabor and Hermon.” Tabor lying on the western side of Jordan, and Hermon on the eastern, are representative of east and west. God rules over all nature in heaven above and on the earth beneath, from east to west, and from north to south. There is no province of nature which is not under His control. God’s sovereignty over nature is frequently asserted in the Bible. He is at work in all its departments. He is the Force of all its forces. (See Psa_65:8-11; Psa_104:1-30; Isa_40:26.) The doctrine of God’s sovereignty over and agency in nature is philosophic. It is unsatisfactory to explain the changes in the phenomena of nature by “laws of nature,” “nature’s forces,” “attraction,” “gravitation.” Such explanations do not satisfy my reason. A law of nature is simply a “generalisation of phenomena.” When such a generalisation has been made and named we have frequently gained little more than a resting-place for ignorance rather than a large increase of knowledge. What are “nature’s forces”? What is the secret of her forces? By naming a process or a phenomenon you do not remove the mystery of the thing, even though the name applied be ever so polysyllabic and obscure. But when I am told that the changing phenomena of nature are the result of the agency of the omnipotent Creator and Sustainer of nature, working through the wondrous arrangements and means which He has ordained, my reason accepts the statement as intelligent and satisfactory. Moreover, this recognition of God’s agency in and sovereignty over nature is religious. The intelligent and devout man sees the signs of the Divine presence and working in every department and object of nature. “The heavens declare the glory of God,” &c.
II. The strength of God is manifested in His subjugation of His foes. “Thou hast broken Rahab in pieces as one that is slain; Thou hast scattered Thine enemies with Thy strong arm.” The name Rahab is used to set forth Egypt the ancient foe of Israel. The reference is to the emancipation of Israel from bondage, and the plaguing and destruction of their oppressors. On that occasion, God’s sovereignty of the sea was employed to secure the safety of His people and the destruction of their foes. When God makes bare His arm, the proudest and mightiest nations fall before Him. The remembrance of what He had done to Egypt on behalf of His people would be especially encouraging to the poet and the people at this time. His arm had lost none of its ancient might. He was able at this time to break their enemies in pieces as one that is slain, or to scatter them, and so destroy their power. God is supreme over the proudest and mightiest nations. “His kingdom ruleth over all.”
III. The strength of God is ever exercised in harmony with righteousness, mercy, and truth. “Justice and judgment are the habitation of Thy throne: mercy and truth shall go before Thy face.” Justice and judgment are the ground on which the throne of God stands. The Divine government is founded on righteousness. As its basis, it rests neither on force nor on fraud, but on truth and on right. “Even omnipotent power could not maintain permanently a throne founded on injustice and wrong. Such an administration would sooner or later make its own destruction sure.” But God’s power is never employed for unrighteous ends. His justice is as great as His strength. The exercise of God’s great power is also in keeping with His “mercy.” Even when it is employed in destroying violent oppressors such as Rahab, it is employed in mercy. Such destructions are a kindness not simply to the oppressed who are set free, but to mankind at large, who are thereby delivered from a tyrant and a curse. God’s great power is acting beneficially, mercifully. It is also exercised in harmony with His “truth.” What His Word promises His power performs. He is strong to execute His threatenings, and to make good His promises. God’s power and righteousness, mercy and faithfulness, are all exercised in beautiful harmony and beneficence, so that an afflicted people looking to Him for help may take encouragement from them.
IV. The strength of God thus exercised is an encouragement to trust Him. So the Psalmist evidently thought as he celebrated its praise in connection with the faithfulness of God. We cannot intelligently trust in God without including His “power as a concurrent foundation with His truth. It is the mainground of trust, and so set forth in the prophet (Isa_26:4): ‘Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength.’ … How could His mercy succour us without His arm, or His wisdom guide us without His hand, or His truth perform promises to us without His strength?… Though we value the kindness men may express to us in our distresses, yet we make them not the objects of our confidence, unless they have an ability to act what they express. There can be no trust in God without an eye to His power.” So said Charnock in one of his great discourses; and so the Psalmist seems to have thought as he penned this portion of the Psalm; and as he called to mind God’s great power in ruling the raging of the sea and subduing the foes of His people, he must have felt confident that He had power to keep His covenant with His people.
CONCLUSION.—
1. Let the ungodly take warning. You may resist His grace and the order of His laws; but when He makes bare His arm for judgment, you will find that you cannot resist His power. “Acquaint now thyself with Him and be at peace: thereby good shall come unto thee.”
2. Let the anxious Christian be encouraged. Our evils can never be so great to distress us, as His power is great to deliver us. He is able to perform all the great and gracious things which He has promised.
3. Let all men fear God. As Charnock says: “How should we adore that power which can preserve us, when devils and men conspire to destroy us! How should we stand in awe of that power which can destroy us, though angels and men should combine to preserve us!”
THE BLESSEDNESS OF THE PEOPLE OF GOD
(Psa_89:15-18)
In the preceding portion of the Psalm the Poet has celebrated the faithfulness, almightiness, and righteousness of the Lord. And now he celebrates the blessedness of the people who had such a God; for He would surely deliver and save them. He sets forth the blessedness of the people of God as found in their relations to Him, and mentions several of these relations. He speaks of them—
I. As worshippers of God. “Blessed is the people that know the joyful sound.” We believe that by “the joyful sound” we are to understand the call to the religious festivals. In celebrating the great festivals trumpets were joyously blown, and there was great rejoicing (Lev_23:24; Num_10:10; Num_29:1). To know the joyful sound is to know and esteem the worship of God. So the meaning of this clause appears to us to be—“Happy is that people whose God is the Lord.” They who are the worshippers of the only living and true God are indeed blessed.
1. Their confidence in Him shall be honoured and rewarded. A man’s god is that in which his supreme affection and trust are reposed. Idolatry is really rife amongst us to-day. Men worship possessions and property, position and power, honour and fame, relatives and friends. Now any of these or all of them must inevitably fail those who trust in them. They are insecure and transient: they are inadequate to meet the needs of the soul. There is but one Being in whom we may safely place unbounded confidence. “He that believeth in Him shall not be confounded.” “O Lord of hosts, blessed is the man that trusteth in Thee.” He will make good His every promise. He is sufficient to help us in all the needs of life. In Him the soul may find satisfaction for its deepest longings and its highest aspirations. Trust in Him will be amply rewarded.
2. Their worship of Him is in itself blessed. Much of the worship of heathen deities was debasing and corrupting. Many of the idolatries of our own age are degrading the noblest powers of our nature, dwarfing our manhood, ruining souls. But the worship of God is the worship of supreme and infinite Perfection. His worship is joyous. We do not approach Him with terror, but with humble confidence; not with mourning and dirges, but with gladness and psalms. “Let us come into His presence with thanksgiving,” &c. His worship is transforming. As we worship Him in spirit and in truth we become like Him, we “are changed into the same image from glory to glory as by the Lord the Spirit.” Blessed indeed are they whose God is the Lord.
II. As conscious of His favour. “They shall walk, O Lord, in the light of Thy countenance.” They possess the favour of God, and they know it, and rejoice in it. The lovingkindness of God they realise as their portion. The figure is a beautiful one. Who does not know the joy of looking into the face of one whom we love when no cloud of anxiety or sorrow or anger darkens it, but when it beams with affection for us? So the people of God live in His smile. “In His favour is life.” His “lovingkindness is better than life.” They who walk in the light of His countenance enjoy His favour; their life is crowned with His lovingkindness. Their life is marked by activity and progress. The consciousness of His favour does not produce indolence, but it leads to exertion; it does not lull the soul into slothful security, but stimulates it to diligent activity. “They shall walk, O Lord,” &c. Walking is progressive motion from place to place. So the godly soul advances in the Divine life. “They go from strength to strength,” from conquest to conquest, from grace to grace, from glory to glory. They “press toward the mark,” &c.
III. As rejoicing in Him. “In Thy name shall they rejoice all the day.”
1. Their joy is religious. They rejoice in God’s name, i.e., in Himself as made known to them. The good man has ample reason for joy in the being and perfections of God and His relation to him. When we reflect upon His wisdom, and goodness, and power, and holiness, and truth, and love, and upon the fact that they are “all engaged to make us blessed,”—have we not reason for joy? When we call to mind our privileges in the present, and our prospects for the future, have we not cause for rejoicing? “Now are we the sons of God, and it doth not yet appear what we shall be,” &c. Let no one regard a godly life as gloomy and sad. Men may be gloomy for want of religion, but not because of it. A truly godly life is a bright and joyous thing.
2. Their joy is constant. “All the day.” There is no reason why the people of God may not rejoice continually in God. Circumstances may be changeful, trial may overtake us, sorrow may be our portion, and happiness may abandon us; but even then we may have a deep and holy joy in God. He is unchangeable. His promises cannot fail. Having Him for our portion it is both our privilege and our duty to rejoice in Him always. “Rejoice in the Lord alway again I say, Rejoice.”
IV. As exalted by Him. “In Thy righteousness shall they be exalted.” “The righteousness of God,” says Hengstenberg, “is here that property by which He gives to every one his own, salvation to His people.” We regard the clause as intended by the Poet to set forth the idea that under the righteous government of God they would find salvation and honour. He would deliver them from their enemies and their dangers. He would exalt them to honour. It certainly is true that the people of God are exalted by Him. They are exalted now in their character and relations. “Now are we the sons of God.” They are like God in character. They will be exalted hereafter to heavenly glory and dignity. “To him that overcometh will I grant to sit with Me in My throne,” &c. “Before the throne of God, and serve Him day and night in His temple.” “Kings and priests unto God.”
V. As strengthened by Him. “Thou art the glory of their strength: and in Thy favour our horn shall be exalted.” The glory of the strength of the people of God is here set forth as consisting in the fact that it is derived from God. The “horn” is a symbol of power. To exalt the horn is to display the power. The meaning of the verse is, that they derived all their strength from God.
1. The strength of God is all-sufficient. “I can do all things through Christ which strengtheneth me.” It is sufficient to support us under the heaviest trial; and to empower us for the most arduous duty.
2. The strength of God is always available. Whenever we ask for it sincerely and believingly it will be given to us.
3. The strength of God is our only sufficient support. No one else is adequate to sustain us in life’s trials, and strengthen us for life’s duties. The wise, the great, the powerful, the loving amongst men are not sufficient to our need. “Apart from me,” said Christ, “ye can do nothing.” If we draw our strength from Him, we shall not fail in life’s duties, or faint beneath its burdens. “As thy days so shall thy strength be.”
VI. As governed and protected by God. “For the Lord is our defence; and the Holy One of Israel is our King.” The marginal reading is, “For our shield is of the Lord, and our King is of the Holy One of Israel.” “The true construction of this verse,” says Barnes, “is, ‘For to Jehovah (belongs) our shield, and to the Holy One of Israel our King.’ That is, all that they had, and all that they relied on as a defence, belonged to God, or was of God; in other words, their very protectors were themselves protected by Jehovah.” Undoubtedly, the main idea of the verse is, that they were protected by God. He was their shield and defender. He was their sovereign, and would therefore guard their interests. We have three ideas involved here—
1. The people of God are exposed to danger. Their “adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour.” They are also in danger from “fleshly lusts, which war against the soul.” And by reason of temptation from the world.
2. The people of God are not able to protect themselves from danger. They are not, of themselves, wise enough to baffle the deep designs of their enemies; neither are they strong enough to successfully resist their power.
3. The people of God are securely protected by Him from all danger. (See Psalms 91; Psalms 121; Psa_125:1-2; 1Pe_1:5.) They are inviolably and eternally secure.
CONCLUSION.—
1. How great, then, is the blessedness of the people of God! “There is none like unto the God of Jeshurun,” &c. (Deu_33:26-29).
2. How important that we should be found among them! Are we of the people of God? If so, let us rejoice in our privileges. If not, in the strength of Divine grace “first give your own selves to the Lord,” and thus seek union with His people.
BLESSEDNESS OF KNOWING THE JOYFUL SOUND
(Psa_89:15-16)
“Blessed are the people, &c.
Whatever these words in their literal sense refer to, they have undoubtedly an ultimate reference to the gospel; and there are three particulars for our consideration respecting it.
I. What it is. It is a joyful sound. And why is it so? Because it proclaims—
1. Pardon to the condemned. And this pardon is complete, reaching to all past offences, however aggravated or multiplied they may be. It is free—free of all obligation to and of all price from the creature.
2. Freedom to the enslaved. Man by nature is in a state of vassalage; he is far removed from his original condition; bound with the chains of his sins, and yields to the requirements of Satan (2Ti_2:26). In this state he was born; but the sound of liberty has not ceased to be heard since it first saluted the ears of Adam and Eve.
3. Victory to the oppressed. The sorrows of man are many; but the gospel offers to rescue him, bringing to him a full and sufficient remedy for them, so that he may have peace within; the reality, and not the shadow merely.
II. What it demands. We must “know the joyful sound.” What is implied in this? It includes three things—
1. A proper apprehension of it. Many content themselves with hearing it; but its import must be understood.
2. A sense of being personally interested in it. We know it not aright, if we do not know it experimentally and savingly.
3. A life and conversation suited to it. Before we conclude too confidently that we know the joyful sound, we should ask ourselves: how our knowledge operates? To possess knowledge will be of little avail unless it produce a practical effect (1Jn_1:6-7).
III. What it ensures. Blessedness. The Psalmist’s testimony respecting this is delightful, and shows how peculiar and distinguished the felicity of such people as know the gospel is.
1. They possess tranquillity of mind. In their journey heavenward, they have the light of God’s countenance to encourage them in their distresses and difficulties.
2. They have continual joy. “In Thy name shall they rejoice all the day.” His name comprehends those infinite perfections by which He has revealed Himself to us in His works, and in His Word. These being all theirs, on their side, united for their advantages, cannot but afford them unspeakable enjoyment.
3. They are greatly dignified. “In Thy righteousness shall they be exalted.” By relying on the atonement, made by the death of God’s only Son, they are arrayed in His righteousness, and are consequently justified and accepted.
Have we a saving knowledge of the Gospel? If so, how exalted is our privilege. But those who are strangers to the heavenly message, whether they be more or less wicked in respect of gross sins, are in a truly awful state.—W. Sleigh.
GOD’S COVENANT WITH DAVID
(Psa_89:19-28)
“There follows,” says Hengstenberg, “in prosecution of the subject entered on in Psa_89:3-4, a more full development in two sections, of the glorious promise made to the anointed, and in him to the people (Psa_89:19-38).
First (in Psa_89:19-28), it is represented that God had promised perpetual deliverance to the people in him, perpetual victory over its enemies,” and “perpetual dominion.” The covenant undoubtedly looks beyond David to the Anointed Saviour and King of men, as will be seen as we proceed with our exposition. The leading teachings of the paragraph may be indicated under two main “heads.”
I. The Election of David. The word “then” with which the paragraph begins connects it with Psa_89:3-4. In those verses the covenant is mentioned; in this paragraph it is more fully stated. We prefer the reading, “Thy holy ones” in Psa_89:19 to “Thy holy one.” “All the old translators, many MSS. and editions,” have “thy holy ones.” “The singular,” says Hengstenberg, “owes its existence, as in Psa_16:10, to an exegetical incapacity. It was felt to be impossible to reconcile the plural with the application to David or Nathan; and to one or other of these, all interpreters, without exception, down even to modern times, have applied the expression, without observing that in the following part of the Psalm it is the people that complain that God does not appear to be keeping His promise, and that it is the people that pray that He would fulfil His promise.… The address cannot be made to David, for he is never addressed throughout the remaining portion of the Psalm.” And it is incorrect to say that Nathan is referred to as the “holy one,” for historically the address was not directed to him, but to David through him. The promises, though originally directed to David, are intended for all the people of Israel. They are the “holy ones.”
But respecting the election of David we are taught—
1. That he was elected from the people. “Chosen out of the people.” David had not descended from great kings or heroic warriors; he was not of exalted rank; he had grown up in humble life among the people, and had lived in lowliness and obscurity. Our Lord Jesus Christ also was “chosen out of the people.” He was “in all things made like unto His brethren.” He, too, was born into humble circumstances, and so far as this world is concerned He lived a lowly life of labour. He was bone of our bone, and flesh of our flesh. He had true human sympathies. He endured most really severe human sufferings. He was and is a true man.
2. That he was elected to sovereignty. “I have exalted one chosen out of the people. I have found David my servant,” &c. David was thrice anointed king. Once by Samuel in his father’s house at Bethlehem; once at Hebron as king over Judah; and once again, after seven years, as king over all Israel. God called him from the sheepfolds to the throne. Our Lord is called to universal sovereignty. He is “King of kings, and Lord of lords.” “On His head are many crowns.” “He made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men,” &c. (Php_2:7-11).
3. That he was elected to service. “I have laid help upon one that is mighty.” David was chosen by God for a great work. God had invested him with power that he might deliver Israel out of the hand of her enemies. Hengstenberg translates, “I have laid help upon a man of war.” And Alexander says that the word “chosen” has “allusion to its specific use as signifying a young warrior.” David was elected of God as the champion of Israel to lead her armies to battle and to victory. We know how successful he was in this respect. At the beginning of his career the people cried, “Saul hath slain his thousands, but David his tens of thousands.” And at the close of his career Israel was victorious over all her enemies, and was at peace. So Jesus Christ was elected by God to save mankind. He is the mighty One upon whom our help is laid. He is “mighty to save.” “He is able to save them to the uttermost that come unto God by Him.”
4. That he was elected by God. “I have laid help, … I have exalted, … I have found, … I have anointed.” In the fullest and strictest sense David was chosen by God for his high position and his great work. This accounts for his pre-eminent fitness for his place and mission. God knew his great qualifications, his courage, strength, wisdom, faith, piety; and chose him to fill the throne and subdue the foes of Israel. David was indeed “king by the grace of God.” Our Lord was chosen by God for His great work. “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth.” He is the Anointed, the Christ of God.
II. The promises made to David. Here is a promise of
1. Constant support. “With whom My hand shall be established: Mine arm also shall strengthen him.” De Wette translates the first clause, “With him My hand shall be continually.” The idea of the verse is that God would grant unto David constant support. His hand would be ever present to aid him, and His strong arm would be ever outstretched to strengthen him. This promise was remarkably fulfilled in the case of David. Many were the trials of his life, yet in all of them he was supported by God. Many and arduous were his undertakings, yet he was enabled to bring them to a successful issue. The people now plead this promise for themselves. In their prostrate and perilous condition they plead for a fulfilment of this promise of the covenant. The promise was also fulfilled in the Saviour. He was ever upheld by God. The Father was ever with Him in fellowship, and ever with Him to aid Him. He overcame all His difficulties, He meekly and triumphantly bore all His trials, because God was ever present with Him. The great want of the Christian Church to-day is spiritual power. Here we have the covenant promise of the constant help of God. Let us plead it in faith, and the life and power that we need shall be given unto us.
2. Victory over His foes. This promise is twofold.
(1) His foes should be restrained. “The enemy shall not exact upon him, nor the son of wickedness afflict him.” The allusion, in the first clause, is to a harsh and unjust creditor, who, regardless of the ability of his debtor, exacts not only the just debt, but an exaggerated demand. The second clause is taken literally from the words of the covenant as recorded in 2Sa_7:10. For some time David suffered much from the persecutions of Saul. Notwithstanding his oftrepeated manifestations of affection and loyalty, Saul was never satisfied. But those persecutions came to an end, those exactions all ceased. For many years after the making of the covenant, the enemies of Israel did not dare attempt to oppress or exact upon them in any way.
(2) His foes should be vanquished. “I will beat down his foes before his face, and plague them that hate him.” Here is complete victory from the hand of God promised to David and to the people. We know how it was fulfilled. The reign of David closed in peace, and that of Solomon was peaceful. These promises were fulfilled in our Lord. The malice and power of men and devils against Him were curbed by God. Satan could only bruise the heel of the Saviour, while his head was bruised by the Saviour. What Christ said to Pilate was true of all His enemies, “Thou couldest have no power against me, except it were given thee from above.” All the enemies of our Lord shall be destroyed. Ignorance, sin, suffering, death, and the grave, shall all be destroyed. His victory will be complete and glorious. Every child of God may claim these promises as his own. Our foes are restrained. God ever imposes upon Satan His, “Thus far shalt thou go, but no further.” (See Job_1:12; Job_2:6.) And He will vanquish all our foes for us. Through faith in Him we shall come out of life’s battle “more than conquerors.” Here is a promise of—
3. Conspicuous power through the faithfulness and mercy of God. “My faithfulness and my mercy shall be with him, and in My name shall his horn be exalted.” In the commencement of the Psalm the poet celebrated the mercy and faithfulness of God, and here he recurs again to them. They were clearly displayed in the covenant, and now that the covenant seems about to fail, the hope of the Psalmist and the people is in them. Mercy and faithfulness were granted to David, and to his seed; and though, by reason of their sin, the temporal sovereignty passed away and the kingdom was destroyed, yet the line of David continued in un-broken succession until Christ came, and the spiritual and eternal kingdom was established in Him. Through God’s blessing the power of the kingdom was conspicuous in the time of David, and it was especially so in the time of Solomon. But the power of the kingdom of our Lord is growing more and more conspicuous daily. “The stone that was cut out of the mountain without hands” is fast filling the whole earth. Here is a promise of—
4. Enlarged dominion. “I will set His hand also in the sea, and His right hand in the rivers.” The sea which is here mentioned is the Mediterranean, and the rivers are the Tigris and the Euphrates. These were the boundaries of the promised land as stated to Abram (Gen_15:18). The kingdom of David was of this extent. The promise made to Abram was fulfilled in his time and in the time of Solomon. But “David’s greater Son” “shall have dominion from sea to sea, and from the river unto the ends of the earth.” His kingdom is ever increasing, and ever shall increase, until the whole world bows to His sway. Here is a promise of—
5. Intimate and exalted relationship. “He shall cry unto Me, Thou art my Father, my God, and the rock of my salvation. Also I will make Him My firstborn, higher than the kings of the earth.” David looked to God as “the rock of his salvation,” but we have no evidence to show that he regarded God as a “Father.” Mr. Molyneux justly inquires, “When did David call God his Father? It is striking that we do not find anywhere in the Old Testament that the patriarchs or prophets called God their Father. They did not know Him as such. This verse is unintelligible in reference to David, but in regard to the True David it is exactly what He did say—‘My Father, and your Father; my God, and your God.’ Never until Christ uttered these words, never until He appeared on earth in humanity as the Son of God, did any man or any child of humanity address God in this endearing character.” The 27th verse was partly fulfilled in David, but only in a very small degree. It is true that he is pre-eminent among kings “alike in his own personal character and his reign; in his relation to God; and in the fact that he was the ancestor of the Messiah.” Yet it was only a feeble type of the fulfilment of this promise that was witnessed in David. Our Lord Jesus Christ is “the firstborn of every creature.” He is “appointed heir of all things.” “All kings shall fall down before Him: all nations shall serve Him.” He “is on the right hand of God, angels and authorities and powers being made subject unto Him.” But it is the privilege of every member of the seed of Christ to address God as “My Father, my God, and the rock of my salvation.” If by faith “we are made partakers of Christ,” then is God our Father, and we may with confidence draw near to Him, and rest in Him.
6. Perpetual establishment of the covenant. “My mercy will I keep for him for evermore, and My covenant shall stand fast with him.” This promise also looks onward to the Christ. In Him the covenant is sure and lasting. But in what way can God be said to keep His mercy for Christ for evermore? Excellently Matthew Henry elucidates the point. “My mercy will I keep for Him, to be disposed of by Him, for evermore; in the channel of Christ’s mediation all the streams of Divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life. And as the mercy of God flows to us through Him, so the promise of God is, through Him, firm to us: My covenant shall stand fast with Him, both the covenant of redemption made with Him, and the covenant of grace made with us in Him.” His covenant made with Christ and His seed cannot fail. His word abideth for ever. The treasures of His grace are inexhaustible. He will fulfil His promises to Christ. And His mercy and grace toward us shall be more richly imparted and more conspicuously displayed to all eternity.
CONCLUSION.—
1. Let all who by faith in Christ are interested in this covenant rejoice in the rich blessings it secures unto them. “All things are ours, and we are Christ’s, and Christ is God’s.”
2. Let all who are not by faith savingly interested in this covenant believe in Christ, and so share its blessings. “Incline your ear, and come unto Me,” saith the Lord; “hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.”
THE MIGHTY HELPER OF MAN
(Psa_89:19)
This assurance points first to David, afterwards to Jesus Christ. In Him on whom God hath “laid help” for the restoration of humanity it receives its complete fulfilment. The text expresses this truth, that man’s great need as a sinner is met by Christ’s great power as a Saviour. Consider,
I. Man’s Great Need as a Sinner. The text teaches by implication that none but a mighty Saviour was equal to the work of human redemption; that man had fallen so low and sunk so deeply in sin and misery that no arm but that of the mighty One was able to raise him. That we may obtain a clear and correct impression of the greatness of man’s necessity as a fallen being, let us consider—
1. The greatness of the being that fell. Much has been written and spoken of the physical majesty of man when contrasted with other animals. There is much of both truth and beauty in the well-known words of our greatest dramatist: “What a piece of work is man! how noble in reason! how infinite in faculties! in form and moving, how express and admirable! in action, how like an angel! in apprehension, how like a god! the beauty of the world! the paragon of animals!” And a more ancient poet exclaimed, “I will praise Thee; for I am fearfully and wonderfully made.” But the physical is not the man, it is but the “earthly house,” the costume of the spiritual. “There is a spirit in man, and the inspiration of the Almighty giveth them understanding.” This spirit is the man; and as the inhabitant is greater than the house, as the jewel is more precious than the casket, so the soul is incomparably greater and more precious than the body.… Think of the greatness of man’s mind, as seen in its astonishing achievements. Mention briefly the wondrous triumphs of the human mind.… Now if man has done all this, and much more than this, in his fallen degenerate state, what could he not have done had he not fallen? What could he not have done had his arm never been paralysed by sin, his mental vision never been beclouded, and his constant access to the Great Source of wisdom and power never been interrupted? Moreover, if man has done all this when he is but in his infancy, in the mere “bud of being,” what will he not be capable of accomplishing when he is freed entirely from the impediments of sin and in the unfolding of powers much more mature? The exceeding majesty of the human mind in heaven far surpasses our conceptions. “It doth not yet appear what we shall be.” When we think of man as an immortal intelligence, we are struck into amazement at his greatness. He is capable of companionship with angels and communion with the Father of spirits, and is destined for perpetual growth in all that is true, holy, and beautiful.
2. The greatness of the Fall. Man’s greatness made his fall the more disastrous and terrible. The fall of man was not as the wreck of some small boat which is quickly destroyed and lost sight of, but as the wreck of a great and majestic vessel,—so great that even now the vast ocean is strewed with its shattered fragments. A once glorious angel fell from his high position, and with him multitudes of high and holy ones rebelled, and lost their purity, their happiness, their God; and now the world is led captive at his will. Man, who was made only “a little lower than the angels,” fell from his God-given sphere, and with him fell all the race, and the power which should have been exercised for the true and good is arrayed in antagonism against them. And, when all the powers of man’s being are thus exercised for evil, who can measure the extent and enormity of their evildoing? St. Paul has graphically depicted the enormities wrought by the mighty but sadly perverted powers of man (Rom_3:13-18). Man’s greatness has aggravated the terrible character of his fall. His mind is mighty to devise evil, and his arm to execute it. And this state of things is not partial but race-wide (Rom_3:10-12). Wherever upon earth you find man you find sin, and wherever you find sin you find misery and death (Rom_5:12). We may picture man as a once splendid temple now lying in ruins. Who shall restore him? shall education? shall science? shall schemes of social re-organisation? shall systems of political economy? These have been tried and found lamentably deficient. None but God can restore man. Rejoice, for God hath “laid help upon One that is mighty,” &c.
II. Christ’s great power as a Saviour. “I have laid help upon One that is mighty,” &c. Notice—
1. Christ’s identification with humanity. “Chosen out of the people”—one of ourselves. Christ was a true man, although not a mere man. “God manifest in the flesh.” “God was in Christ reconciling the world unto Himself.” While bowing reverently before His Godhood, we remember gratefully His manhood. As a man we see in Him our Example. “Learn of Me,” He saith to us. (1Pe_2:21). Our sympathetic Friend and Brother. (Heb_2:11; Heb_2:14-18; Heb_4:15-16).
2. Christ’s exaltation above humanity. “I have exalted One.” Mention the spiritual exaltation of the whole earthly life of Christ. Even while His feet trod this earth He was “the Son of man which is in heaven.” There was the sublime exaltation of the cross. In that voluntary self-sacrifice we have the most glorious manifestation of the Godlike in human life that the world has ever seen. But the exaltation referred to in the Messianic application of the text is probably that of His resurrection, and His ascension to heaven. In His resurrection we have Divine honour conferred upon Him, and the attestation of His Messianic claims. In His ascension He resumed the glory which He had with the Father before the world was, and also entered upon the glories of Mediator. “For the joy that was set before Him,” &c. (Heb_12:2; Php_2:8-12).
3. Christ’s power to save humanity. “I have laid help upon One that is mighty.” Because Jesus was “chosen out of the people” He possesses that sympathy with us which is requisite to render His help efficient, and to assure us that it will be imparted. And the exaltation of His miracles, resurrection, and ascension declare Him to be “the Son of God with power” to save man. His manhood is evidence of His willingness to save man; His Godhood is evidence of His power to save man. “The Son of man hath power on earth to forgive sins.” He is “mighty to save.” “He is able to save them to the uttermost that come unto God by Him,” &c.
CONCLUSION.—
1. If you have availed yourself of the help of the Mighty One, cleave to Him until you are entirely freed from sin, and all your being is holy to the Lord.
2. If you have not availed yourself of the help of the great Redeemer, do so at once. He waits to save you. Trust His almighty power and infinite love, and so rise to holiness and God.
THE COVENANT OF GOD AND THE SINS OF MEN
(Psa_89:29-37)
May the covenant of God be made of none effect by the sin of man? Shall God’s covenant with David and his seed be nullified by reason of their transgression? May man frustrate the purpose of God? This question is answered in the paragraph before us.
I. The sins of men are opposed to the covenant of God. All the arrangements of God are utterly opposed to sin.
1. His laws are against it. The laws of the material universe are against it. “Whoso breaketh an hedge a serpent shall bite him.” God has annexed inevitable and stern penalties to every breach of His laws in the material realm. The laws of the moral universe are all against sin. On all the dreary region of evil the Divine “Thou shalt not” is inscribed in letters of flame. And on all the sunny realm of righteousness the Divine “Thou shalt” is clearly written.
2. His judgments are against it. Think of the stern judgments recorded in the Bible which were inflicted by reason of sin: the expulsion of our first parents from Eden, the deluge in the days of Noah, the destruction of Sodom and Gomorrah by fire, the plague of the fiery flying serpents in the wilderness, the terrible overthrow of Jerusalem.
3. His redemption is against it. “For this purpose the Son of God was manifested that He might destroy the works of the devil.” “He appeared to put away sin by the sacrifice of Himself.” His great mission is “to save sinners.” The covenant of God has no complicity with evil. The goodness and mercy of God are an encouragement to penitence, but they are hostile to sin. God regards sin with unutterable abhorrence. “Oh, do not this abominable thing that I hate.” His ideas, His feelings, His purposes, His arrangements, His operations, are all against it.
II. Yet men who in the covenant of God are richly blessed may sin grievously against Him. “If his children forsake My law, and walk not in My judgments; if they break My statutes, and keep not My commandments.” Here are sins of commission. “If his children forsake My law, … if they break,” or profane, “My statutes.” Here are sins of omission. “Walk not in My judgments, keep not My commandments.” These sins may be committed by men who are enjoying many blessings of the Divine covenant.
1. Such was the case with the Jews. Ancient Israel sadly forsook God and wickedly rebelled against Him. Some members even of the seed of David sinned grievously against Him.
2. Such is the case with many who are in the enjoyment of Gospel privileges. What multitudes in this land of religious light and liberty and abounding spiritual privileges, are living in utter disregard of the Will of God!
3. Such is the case even with true Christians. Even after we have tasted that God is gracious, we may sadly sin against Him. Nay, who is there of us that is not sensible of frequent sins both of omission and commission, and especially of the former? “Sins of commission may not, perhaps, shock the retrospect of conscience. Large and obtrusive to view, we have confessed, mourned, repented of them. Sins of omission, so veiled amidst our hourly emotions—blent, confused, unseen in the conventional routine of existence;—alas! could these suddenly emerge from their shadow, group together in serried mass and accusing order, would not the best of us then start in dismay, and would not the proudest humble himself at the throne of mercy?” The fact that even good men may and do thus sin against God—
(1.) Reveals man’s moral freedom. Saint and sinner are alike morally free. God will not compel any one to obey Him.
(2.) The importance of watchfulness. “Watch and pray that ye enter not into temptation.”
(3.) The necessity of trust in God. “Hold up my goings in Thy paths, that my footsteps slip not.” “Hold Thou me up, and I shall be safe.”
III. The sins of men will be punished by God. “I will visit their transgression with the rod and their iniquity with stripes.” If the people of God sin against Him, they will be most surely punished by Him.
1. The rod is used for their correction, not for their destruction. God sometimes inflicts upon His people pain of body, or losses in business, or family afflictions, or distressing bereavements, as a chastisement for their sins. He would thereby impress them with the heinousness of evil, that they may fear to sin. The Divine hatred of evil is too intense for sin to go unpunished. God’s love of His people is too great for Him to allow them to sin and not chastise them for it. He visits them with the rod of correction that He may reclaim them from their evil ways, and establish their goings in holiness.
2. The correction is administered by God. “I will visit their transgressions,” &c. “Visitation implies oversight and paternal care. The metaphor is taken from those who undertake to watch over the sick, or train up children, or tend sheep.” God, who is wise and gracious, bears the rod and inflicts the chastisement; we may, therefore, rest assured that He will inflict that only which is for our good.
IV. The sins of men cannot frustrate the covenant of God. “Nevertheless My lovingkindness will I not utterly take from him,” &c., Psa_89:33-37. Human sin cannot defeat the Divine purposes. This is evident, for—
1. They are the purposes of an omniscient Being. No circumstance can arise to disarrange them which has not been foreseen and provided for by Him. His plans are formed with a perfect knowledge of all events in all worlds and in all ages.
2. They are the purposes of an omnipotent Being. Man’s purposes may be defeated, or he may fail to carry them out for want of power, but God is almighty. He can subdue all opposition. He can accomplish all that He may please. “With God all things are possible.”
3. They are the purposes of an immutable Being. In Himself He is unchangeable. Man varies, as life advances, and he grows in knowledge and wisdom and holiness; his views of things often change, and he may alter his plans or his methods of action. But it is not so with God. His purposes are eternal and immutable, and He, being immutable, omnipotent, and omniscient, we may justly conclude that His covenant arrangements cannot be made void by man’s sin. But let us ascertain the teaching of the text on this point. Hengstenberg’s note on the 37th verse appears to us excellent. “The alleviating limitation is here first given in Psa_89:33, as it is in the fundamental passage in Psa_89:15. The alleviation, however, is not to be misunderstood, as if it referred to individuals contrary to the nature of the thing, and contrary to the history, according to which annihilating judgments did descend upon the rebellious members of the family of David; but the opposition is of the punishment of sin in the individual, and of grace continually remaining to the family. We must not fail to notice that in Psa_89:33 it is not said: I will not withdraw My mercy from them, the sinners, but from him, the family as such. Now that the kingdom has passed from the sinful to the holy seed of David, the direct application of this paragraph has ceased. The case provided for in the promise cannot again occur. Still there exists between Christ and His Church a case analogous to that between David and his seed. As David’s family was chosen in him (Comp. 1Ki_11:36; 2Ki_8:19; Isa_37:35), so that it always remained in possession of the favour of God, notwithstanding the fall and rejection of many of its individual members, in like manner the Church is chosen in Christ, and the sins of its members may hurt themselves but cannot injure it. Notwithstanding the fall of a whole generation, it always flourishes again; and under the most inexorable judgments which are not removed by the appearance of Christ, but rendered more severe, compassionate grace is always concealed.” Individual members of David’s family transgressed, and were visited with the rod, but the mercy was not removed from the family. Individual Christians may fall into sin and forsake God and be visited with stripes, but “the new covenant” shall not fail; the kingdom of Christ shall flourish and increase. Man’s sin shall not frustrate God’s purposes. “If,” saith the Lord, “they profane My statutes, nevertheless My covenant will I not profane.” Two things more remain to be noticed.
1. God is again represented as declaring the stability and perpetuity of the covenant. The sun and moon are stable, orderly. Generations of men come and go, but they remain. Incessant and sometimes great changes take place upon earth, but the ordinances of heaven remain unchanged, the sun and moon are the same. So they are used as symbols of the unchangeable and permanent. And so the covenant of God is immutable and eternal. (See remarks on Psa_89:1-4.)
2. The solemn declaration of the perpetuity of the covenant. “One thing have I sworn by My holiness, that I will not lie unto David.” God, as it were, pledges His own holiness for the fulfilment of the word which He spake unto David. That attribute which seems most precious to Him He here stakes on the fulfilment of His promise to them. This one thing, that He will keep His word to His servant David, He thus solemnly asseverates. “He abideth faithful: He cannot deny Himself.”
CONCLUSION.—Our subject urges,
1. Confidence as to God’s covenant. Neither the unfaithfulness and sin of man, nor the malice and rage of hell, can frustrate the glorious purposes of God.
2. Caution as to our conduct. “If his children forsake My law,” &c. Though “you cannot break God’s covenant you may violate your own interest therein.” “Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God.” “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”
LAMENTATION AND EXPOSTULATION BY REASON OF THE APPARENT FAILURE OF THE COVENANT OF GOD
(Psa_89:38-51)
Confident proclamation or the firmness of the covenant is here succeeded by bitter lamentation of its seeming failure, and upon the lamentation an earnest expostulation with God is founded. Consider,
I. The lamentation. The general complaint of the Psalmist is that the covenant has failed. “Thou hast made void the covenant of Thy servant.” In his complaint the Psalmist mentions several particulars in which it seemed to be failing, or to have already failed. Let us briefly glance at them:—
1. The king was dethroned. “Thou hast profaned his crown to the ground; … and cast his throne down to the ground.” Complaints like these show that, if the king was not actually dethroned, his sovereignty was mutilated, his throne tottering to its fall. The crown, which had always been regarded as sacred, the poet represents as having been treated as though it were an unclean or despised thing to be contemptuously cast to the ground. And the kingdom had come, or was speedily and painfully coming, to a ruinous end.
2. Their defences were destroyed. “Thou hast broken down all his hedges; Thou hast brought his strongholds to ruin.” In the former clause the king and people are compared to a vineyard, the fences of which were thrown down, and which was open to the ravages of wild beasts and to the depredations of every intrusive passer-by. In the latter clause, they are compared to a city whose fortifications were destroyed. The idea is, that they were left defenceless and helpless, and were completely powerless before their enemies.
3. They were made the prey and reproach of their neighbours. “All that pass by the way spoil him; he is a reproach to his neighbours.” By the “passers-by,” the Psalmist probably meant “the nations of the Asiatic kings who visited Judah in marching through against the king of Egypt;” and by “the ‘neighbours,’ the surrounding nations who, on a former occasion, approached David and Solomon with reverence and paid tribute (comp. 2Sa_8:2; 1Ki_5:1). Now they despise the anointed of the Lord in his disgracefully degraded condition (comp. Psa_80:6; Psa_88:8).”
4. They were defeated in battle and their enemies exulted over them. “Thou hast set up the right hand of his adversaries,” &c. (Psa_89:42-43.) Their sword seemed to have lost its ancient sharpness, as though its edge were turned. Their weapons failed them in the day of battle. And, which was much worse, their spirit failed them in the day of battle. They did “not stand in the battle.” A courageous spirit will achieve victories even with a blunt sword; but a coward spirit will “not stand in the battle” even though his weapons be of the finest. They had been driven before their enemies like craven-hearted weaklings; while those enemies had by their victories over them increased and made firmer their own power, and exulted proudly in their triumphs. “O Lord, what shall I say, when Israel turneth their backs before their enemies?”
5. Their vigour and glory had ceased. “The days of his youth hast Thou shortened.” Youth is the season of strength. Old age is marked by feebleness and decay. So the period of their prosperity and power had been brought to an unexpected and early close. Premature old age had come upon them. Troubles, calamities, reverses, and, above all, their sins, had cut off their youthful successes and triumphs, and left them weak and decrepit. Their glory had ceased; they were covered with shame. The glory of their sovereign was gone; their splendour and might as a nation had passed away; their circumstances and condition were such as put them to shame. If the Poet and the people contrasted their present state with their state under David, and yet more under Solomon, they must have bitterly felt the change, and may well have bitterly bewailed it. What a difference there was between the then and the now! and all to the disadvantage of the now.
6. They attributed their sad condition entirely to their angry rejection by God. “Thou hast cast off and abhorred, Thou hast been wroth with Thine anointed.” They attribute all their calamities to Him. He had wrought all their evils. In His anger He had rejected both the king and the people, as if they had been regarded by Him with contempt or loathing. Now, is this feature of the lamentation true and right? It is true that their calamities came not without the permission of God. He had withdrawn His protection from them, or their enemies would have been powerless against them, and their own power and glory would have remained unimpaired. So far, at least, the Psalmist is right. But why did God withdraw His protection from them! Was it not because they had “forsaken His law and walked not in His judgments, had profaned His statutes, and kept not His commandments?” Their calamities were the natural result of their crimes. They had sown the seed of sin, and were reaping a harvest of shame and suffering. Yet in their complaint there is no confession. They bewail their sufferings, not their sins. Herein they were wrong. Their sins had landed them in their present miseries. And, in complaining to God, they should have humbly confessed and repented of their sins. As it is, there is too much reason for the remark: “The complainings of the saints are so exaggerated, that carnal feeling makes itself more apparent in them than faith.” Is there not a lesson here for Christian believers and churches? Are there not churches today in a reduced, feeble, inglorious condition, which are bewailing their depressed state, as though it were entirely of the Lord’s doing? Let such churches search for the sins, of omission or commission, which is the root of their failure and misery. Let them put forth every accursed thing from amongst them, and God will invigorate them with power, enrich them with success, and crown them with honour; and if any Christian finds feebleness and failure coming upon him as an individual, let him not blame God, but examine his own life, and renounce the secret sin or the questionable practice, or take up the neglected duty, which has caused the spiritual loss and decline.
II. The Expostulation. “How long, Lord? wilt Thou hide Thyself for ever? shall Thy wrath burn like fire?” &c. In his expostulation with God the Psalmist takes up several things and turns them into effective pleas.
1. The duration of their distresses. “How long, Lord?” This verse teaches—
(1) That their distresses were very great. The gracious presence of God was quite hidden from them. All was darkness; and His wrath seemed to be consuming them.
(2) Their distresses had long continued. So long had God’s countenance been hidden from them, that the Poet inquires if it is always to be so. It seemed as though their night would never be succeeded by morning; their winter never pass into spring.
(3) Their distresses threatened their utter extinction. It seemed to them as though God’s wrath, like fire, would burn on until they were utterly consumed; that their miseries would continue until their national existence was clean gone. But the main thought in the mind of the Poet in this verse seems to be the long duration of their distresses. For some time they had pressed heavily upon them. No sign of relief for them could they discover anywhere.
2. The brevity of their life. “Remember how short my time is.” The brevity of life is frequently stated in the Sacred Scriptures. Human life upon earth is compared to a flower, to grass, to a shadow, to “a vapour which appeareth for a little time and then vanisheth away.” The Psalmist here brings in the brevity of life as an argument for the speedy interposition of God. If the distresses were not speedily removed life itself would be gone. If the Divine mercy were to be manifested, it must be manifested speedily, or it would be too late for them. Must their brief life be all spent in misery? We may surely derive a hint from the Psalmist here. If life be so brief, let us seek the favour of God at once. If life be so brief, let us discharge its duties as they arise. If life be so brief, let us improve its opportunities and privileges as they arise.
3. The vanity of their life. “Wherefore hast Thou made all men in vain?” The idea in the mind of the Psalmist seems to be, that if their distresses were continued their life itself would be vain. He seems to have had no clear idea of a blessed life beyond death. That was not clearly revealed until our Lord Jesus Christ poured a flood of light upon it. And, in his present troubled mood, the Psalmist was not able to make the most of the light which he possessed upon the subject, and so the future appears dark and cheerless to him. In fact, he writes as if he knew no future; as if all his hopes were bounded by the grave. So man seems to him to have been made in vain. Life seemed altogether shadowy, unreal, worthless. He urges this characteristic of life as a reason why God should grant them speedy relief. His plea seems to amount to this: Consider how worthless the life of man is, and relieve its darkness and vanity by sending us prosperity, and by sending it quickly.
4. The certainty of death. “What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?” “There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death; and there is no discharge in that war.” Death is no respecter of persons or of characters. The rich and the poor, the distinguished and the unknown, the strong and the weak, the beautiful and the deformed, the wise and the foolish, the holy and the sinful, the useful and the baneful are alike swept away by death. The argument of the Psalmist seems to be this: As all men, even the strongest, even the king himself, must die, deliver us speedily from the miseries which now oppress us, and grant us prosperity before we pass into dark Sheol.
5. The lovingkindness promised by God. “Lord, where are Thy former lovingkindnesses which Thou swarest unto David in Thy truth?” The former lovingkindnesses are those which God had granted in earlier and prosperous times, and which were regarded as pledges of future mercies. And God had promised to David a continuance of these mercies to his seed. The Psalmist asks God: Where are Thy promises? Art Thou not the Unchangeable? Wilt Thou not make good that which Thou hast spoken? Thus may we in our distresses plead the former mercies and the promises of God, and we shall never plead them in vain. What God has done, He will do again. What He has promised, He will perform.
6. The reproaches which fell upon them. “Remember, Lord, the reproach of Thy servants,” &c. (Psa_89:50-51). Their enemies mocked them because of their sore distresses; and they pray God to end their distresses, and so remove their reproach. The Psalmist pleads powerfully in these two verses. They were His “servants” who were reproached, and they were reproached for trusting and serving Him; and would He not roll back the reproach from them? This reproach was a great sorrow to the Psalmist, and to all who were concerned for the welfare of the people and the honour of God. The reproach of all the people, their troubles, their complaints, the scoffs of their enemies, all pressed upon the heart of the Psalmist as a burden of deep grief. Should he feel these things so deeply, and would God be unmindful of them? Would not God remove the reproaches, and so relieve the heart of His servant? The reproaches came from the “enemies” of God. They were not only foes and mockers of the covenant people, they were enemies of the covenant God, would He not remember and silence them? They reproached the “anointed” of God. “They have reproached the footsteps of Thine anointed.” They, as it were, followed the king, and wherever he went and whatever he did they reproached him. Would the Most High allow His enemies thus to deride the anointed king of His own people? Thus the Psalmist amidst the national distresses, when the covenant seemed on the very eve of utter failure, pleads with God for His saving interposition. His pleading is not perfect. As we have already indicated, there is no recognition of the fact that their distresses arose from their sins; there is no confession of the gross violation of the covenant on the part of the people. It was their sufferings and not their sins that they bewailed before God. Yet we may learn some useful lessons from the pleadings of the Psalmist. In present distresses we shall do well to plead
(1) Our weakness and the shortness of our life. God is strong and merciful, and will help and pity us.
(2) We should take encouragement from and plead God’s former mercies. He is unchangeable. Past deliverances are reasons for hope and confidence in present distresses.
(3) We should plead His faithfulness. By relying upon His word we honour Him.
(4) We should plead our relation to Him. We are His servants. His enemies are also ours. Will He not protect and save His own?
CONCLUSION.—
1. Learn the exceeding sinfulness of sin. It was sin that had profaned the crown to the ground, &c. Let suffering deter from sin.
2. Learn not to judge by appearances. “Things are not what they seem.” The covenant seemed to be utterly failing, yet God was all the time fulfilling it, carrying it forward to deeper, diviner, more glorious issues than the people imagined when this Psalm was written. God’s word cannot fail. His promises cannot be broken. He may fulfil them in ways unexpected by and strange to us; but He will fulfil them gloriously. Christ and His seed shall be eternally blessed. “His seed shall endure for ever, and His throne as the sun before Me.”
THE VANITY OF MAN APART FROM HIS IMMORTALITY
(Psa_89:47)
I purpose to show that, considered merely in this present state, apart from any reference to eternity and the prospect disclosed by revelation, man is made in vain.
I. The first thing that strikes us in such a survey of our being is the shortness of its duration. “Remember how short my time is.” The transient nature of his existence stamps an inexpressible meanness on man, if we confine our view to the present life; and forces us to confess that, laying aside the hope of immortality, “Every man at his best estate is altogether vanity.”
II. The same reflection must have occurred to most persons of a thoughtful character, when they have contemplated the general state of that world in which we are placed: the mischief and misery that pervade it; the disorder and desolation which the unruly passions of men perpetually introduce; the wantonness with which they rush to deeds of violence and injustice; the almost incessant national contentions, in which the destruction of one part of the human race seems to become the business and sport of the other.… Viewed, therefore, merely as they are here, and excluding the supposition of a future state, all men will appear to be made in vain.
III. When we recollect how many thousands of our species are born the subjects of some inherent, incurable disease, or imperfection of body, such as may be said to render their life a protracted malady,—when we call to mind how many are constitutionally the victims of dejected spirits and a morbid melancholy, such as cast a gloom over every surrounding object, and dim their perceptions to the fairest scenes of life and nature, we are compelled to acknowledge, of the multitude so circumstanced, that—if we consider them merely as existing in that hypothetical state which terminates with death—they also are made in vain.
IV. When we take into the account those millions of mankind who are condemned, through the whole of life, to manual and mechanical labours; whose day after day is consumed in a constant round of the same unvaried employment, … who that limits his view of man to this sublunary scene can forbear to sympathise with the desponding Psalmist in the text? In labours like these millions of beings are employed, who are created with a mind capable of looking backward and forward with endless activity of thought, capable of comprehending truth and advancing in knowledge, capable of enjoying a happiness commensurate with its own vast desires. The inheritors of such faculties are employed in labours in which the mind is altogether passive and dormant, nor is any exercise afforded to the reason or the affections.… Without blaming the existing organization of society, I ask whether, if men are condemned to terminate their existence in these pursuits, and are not reserved for another and higher state of being, the great majority of mankind are not made in vain?
V. But there are those, it may be said, who do not fall under this melancholy representation; men of wealth, whose circumstances seem to be formed by their will, and who appropriate whatever they desire. Surely, you will say, such “men of this world, have their portion in this life;” surely an existence like theirs, even if we suppose it confined to earth, apart from any ulterior consideration, has a sufficient end in itself; and, though their existence is short, they are exempt from a charge of having been made in vain. Now there is a delusion in this view; and if we examine the advantages which men of wealth possess over others, we shall find that nearly all the pleasures peculiar to superfluous opulence are reducible to two classes; the class of sensual gratifications and that of ambitious distinctions.
1. How little the gratifications of sense which the rich have at their command, can be said to redeem their possessors from the lot of a vain existence, will appear by the following considerations—
(1) The pleasures of sense can never be proposed as an adequate end of our creation; because, in pursuing them, we always regard them as subordinate to something of superior importance, our regard to which is allowed to be the just rule of sensual indulgence. A wise man advises a proper abstinence from such pleasures for the sake of health; a good man for the sake of virtue; either of which is justly regarded as an object superior to that which it ought to regulate. But the true end of existence must be something beyond which nothing can be proposed of superior magnitude, &c.
(2) The pleasures of sense pursued beyond a certain limit, so far from tending to create happiness, tend to destroy it, by the very construction of those organs which are the instruments of sensual enjoyment. That craving after happiness which every bosom feels, and the satisfaction of which involves the perfection of our existence, cannot be supposed to attain its proper object in any of those animal pleasures, of which the pursuit (unless kept in continual check) leads to the extinction of happiness and existence itself.
(3) The enjoyment of the senses cannot present to human beings the appropriate and distinguishing end of their extinction, because they are only enjoyed by man in common with the lower animals. That, whatever it be, which forms the true end of human existence, must be something which is adapted to the great peculiarities of our nature as rational and moral beings; but sensual fruition is received in an equal, perhaps a greater, degree, by the brutes.… He who should abandon himself, in the gratification of animal propensities, to the neglect of every higher aim, would be universally allowed to have lived “in vain.”
2. But there is another class of pleasures with the command of which wealth supplies us—the pleasures of ambition—the respect and homage which are paid to high station and splendid circumstances. Now, in an examination of these pleasures, it will be found that they are unreal and imaginary; that they consist of nothing more than a fiction of the imagination by which we may be said to identify ourselves, or to be identified by others, with all those varied instrument of pleasure which affluence commands, by which we diffuse ourselves as it were over the whole sphere in which we preside.… Men of wealth are not, more than others, exempt from the mournful charge of the Psalmist.
VI. Neither can we exempt from the same condition men of knowledge, who pass life in the cultivation of intellect and the pursuit of truth, an object better suited to the nature, and better proportioned to the dignity of man as a rational being than those before-mentioned. That the pleasures of knowledge and intellect are noble in their nature, exquisite in their degree, and permanent in their continuance, will not be denied by those who are competent to estimate them.
1. But to how few are these pleasures confined? Not one person in a thousand has either the abilities or the opportunities requisite to their high enjoyment; while to the rest, to the great bulk of mankind, they are the hidden treasures of a sealed book. And can that be supposed the final object of our being, which can be enjoyed but by a small proportion of those who inherit that being?
2. Of the few who make knowledge the aim of their engagements, none can secure himself from the intrusion of disturbing passions or distressing accidents. The lights of philosophy are liable to be broken by the waves of adversity and darkened by the clouds of grief, &c.
3. We have it, on the testimony of one of the greatest proficients in knowledge that ever appeared among men, that “increase of knowledge,” far from being increase of happiness, is “increase of sorrow.” Certain is it that the mere knowledge of things is something extremely different from the enjoyment of things. Knowledge has its abode in the understanding, while happiness is seated in the heart. Knowledge cannot be supposed to constitute that proper happiness of man without which he is “made in vain.”
VII. There yet remains another and a yet more elevated order of men, who place the grand object of their being in religion; who think of God, trust in God, and, on all occasions, devote themselves to do the will of God, &c.… What shall we say of such men? If this were the only state of being ordained for man, they, like others, would be made in vain. “Verily, they have cleansed their hearts in vain,” &c. “If in this life only they have hope, they are of all men most miserable,” most worthy to be commiserated. For, according to this supposition, they are the only persons who are utterly disappointed in their object; the only persons who (by a fatal and irreparable mistake), expecting an imaginary happiness in an imaginary world, lose their only opportunity of enjoying those present pleasures of which others avail themselves.…
But that supposition is not, for a moment, to be believed: these men are not thus deluded; they are not thus to be disappointed; it is impossible to conceive that they are. The perplexity, the inconsistency, the palpable absurdity into which those are driven who argue upon the non-existence of immortality, the falsehood of revelation, proves, as far as proof can be expected, that theirs is a false hypothesis! Upon their hypothesis, man is the greatest enigma in the universe; that universe itself is a problem not to be solved: all is mystery, confusion, and despair. Bring in the light of revelation and immortality, the clouds and thick darkness in which the scene was enveloped disperse, and all is clear and harmonious. We learn at once the cause and the cure of that vanity, in subjection to which “the whole creation groans,” together with man. The origin of our misery and death, the recovery of life and immortality, are alike brought to light.
To attain a share in this salvation, to recover the true end and perfection of our existence, in the resemblance and the favour of “the only happy God;” this is the great object of desire and pursuit to those whose eyes are opened to their real situation, and whose hearts are awakened to a sense of their real want. And “remembering how short their time is,” they are the more in earnest that, by a glorious reverse of their naturally ruined state, they may prove at last to have not been “made in vain.”
I infer the extreme folly and misery of those who persist in the neglect of this salvation, this immortality. What must be our emotion should we discover, at the last judgment, that we have lived in vain; that, so far as our own interest is concerned, we have been made in vain; that we have received the grace of God in vain; that, having neglected the one salvation, we are lost, lost in the scale of being; immortal creatures, lost to the great purpose for which our Maker gave us existence; lost to happiness; irrecoverably and for ever lost!… “Now is the accepted time,” &c.—Robert Hall. Abridged.
DOXOLOGY
(Psa_89:52)
This verse, says Hengstenberg, “does not at all belong to the Psalm, but contains the doxology which concludes the third book.”
I. God is blessed in Himself. All distracting and distressing elements are entirely absent from His nature. Man suffers much from guilt, from uncontrolled passions, and from dark forebodings. Conscience accuses and condemns him, evil passions lash his soul into fury, the dread of suffering, and death, and hell afflicts him. All these things are utterly alien from the Divine nature; while all those things which contribute to the blessedness of spiritual being are found in Him in infinite perfection. Truth, holiness, and love essentially inhere in Him in full perfection and infinite degree. In terms such as these He is represented to us in the Scriptures:—“God is light,” “God is good,” “God is love,” “A God of truth and without iniquity, just and right is He,” “the God of peace,” “the God of hope,” &c. Such a Being must be blessed by virtue of His own character. God is an infinite ocean of life, love, and blessedness. “God blessed for ever.” “The God and Father of our Lord Jesus Christ is blessed for evermore.”
II. God is blessed by His creatures. God blesses man by the impartation of benefits; man blesses God by the ascription of praise.
1. God is praised by His works. “All Thy works shall praise Thee, O Lord.” Nature in her beauty and bounty praises Him. The birds and beasts also, when unoppressed by man, seem in many ways to praise God. Moreover, as God’s works answer the beneficent ends for which they were created, they speak forth the praise of His wisdom, power, and goodness.
2. God is praised by His people upon earth. They praise Him for what He is in Himself; for His truth, purity, power, mercy, love, spiritual beauty. They praise Him for what He has done, and is ever doing for them (Psa_103:1-12). But we must remember that this doxology belongs to every Psalm of this third book. And in this book there are Psalms of the doubting and of the distressed as well as of the believing and rejoicing; there are cries of misery and complaints of suffering as well as songs of gladness and hymns of praise. Thus the people of God would praise Him in the varying scenes and circumstances of life. In all circumstances He is good. Even in times of darkness and distress faith will enable the godly man to say, “Blessed be the Lord for evermore.” “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.” The godly soul is earnestly resolved thus to bless God. The seal of faith is added twice to this doxology, “Amen and Amen.” “Here is a double Amen,” says Matthew Henry, “according to the double signification. Amen—so it is, God is blessed for ever. Amen—be it so, let God be blessed for ever.”
3. God is praised by redeemed men and angels in heaven. By angels (Isa_6:1-3; Rev_7:11-12). By the redeemed in heaven (Rev_5:9-10; Rev_7:9-10; et al.)
4. God is praised by all His creatures everywhere (Rev_5:9-14).
III. God is blessed for ever. “For evermore.” His worship will occupy His creatures through all eternity. In heaven all our work will be worship, and all our life praise, and all will be perpetual.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The blessing is not in the sound, but in…
Psa 89:15
The blessing is not in the sound, but in the soul. It is the soul that knows the sound. Eloquence, that moves all hearts, is utterly unimpressive if the soul, capable of thinking and feeling, is not there. The same evangelisation spoke to the Hebrews in the tones of the silver trumpets as in our Christian service; it spoke to them of a family relationship with God, of a Mediator, of a Sacrifice, of worship of Him, the one only true God. It was joyful. It said, "Ye are God’s husbandry; ye are God’s building."
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I. It was a joyful sound. It proclaimed Divine ordinances; it said, "Sin and tyranny have not all dominion over you."
II. It was a joyful sound. It proclaimed the possibility of a deeper union with God. It is this joyful sound which thrills the spirit as with the trumpet-call to victory. This sound becomes a strong compulsion in the being, till the free nature exclaims, "The love of Christ constraineth us."
III. "They shall walk, O Lord, in the light of Thy countenance." They shall be blessed in the present enjoyment, knowing whom they have believed, doing all for the glory of God. And how blessed is the anticipation, stirring the heart with even a deeper tide of joy, for the light of God’s countenance shall not only be a present blessedness, but the source of yet brighter expectations.
E. Paxton Hood, Sermons, p. 264.
References: Psa 89:15.—Spurgeon, Old Testament Outlines, p. 126; A. Maclaren, Contemporary Pulpit, vol. iii., p. 252; Outline Sermons to Children, p. 61; A. Watson, Sermons for Sundays, Festivals, and Fasts, 2nd series, vol. i., p. 76. Psa 89:16.—Ibid., 1st series, p. 92. Psa 89:19.—Spurgeon, Sermons, vol. i., No. 11; Ibid., Morning by Morning, p. 23. Psa 89:37, Psa 89:38.—E. H. Gifford, Voices of the Prophets, p. 215.
Psa 89:47
I. The temptation to believe that man is made in vain. Everything rebukes vanity in man, since he himself, as well as the world, is vain. The idea that man is made in vain is made common property, not at all by sameness of experience, but by the universal feeling that, whatever the experience may be, it leaves man infinitely remote from his desires. This thought is painfully impressed upon us when we survey that large range of characters to which we may give the denomination of wasted lives.
II. Notice the structure of the question, "Wherefore hast Thou made all men in vain?" Is it possible to reconcile the vanity of man with the greatness of God? (1) I believe that Thou hast not a chief regard to Thine own power. Power is but one of Thine attributes. Canst Thou sport with Thy power? Canst Thou create beauty merely to mar it? (2) I believe Thou art not inattentive to Thy creatures’ desires, though they seem to be mocked. It is an everlasting chase; we never realise. "Why hast Thou made all men in vain?" (3) I believe Thou art Thyself a pure Being. Thus Thou canst not be pleased only to contemplate evanescence and decay. "Wherefore hast Thou made all men in vain?" These are the soliloquies and cries of our nature; and the appropriate answer to all is, Man is not made in vain. There is something in him which God does not regard as vanity. The whole of our education here is to raise us to the assurance that "He who made us with such large discourse, looking before and after," could not have made us in vain.
III. "My times are in Thy hand." God’s real way is made up of all the ways of our life. The hand of Jesus is the hand which rules our times. He regulates our life-clock. Christ is for and Christ in us. My life can be no more in vain than was my Saviour’s life in vain.
IV. This truth rightly grasped and held, we shall never think it possible that any life can be unfulfilled which does not, by its own voluntary perversity, fling itself away.
E. Paxton Hood, Dark Sayings on a Harp, p. 21.
References: Psa 89:47.—Homiletic Magazine, vol. ix, p. 321; J. Martineau, Hours of Thought, vol. i., p. 203; G. Brooks, Outlines of Sermons, p. 21.
Psa 89:49
It was on the morrow of the profound humiliation of Jerusalem by Shishak, and amidst the political and religious ruins which it had brought with it, that the eighty-ninth Psalm was written. The writer was an old servant and friend of the royal house: Ethan the Ezrahite. He was one of those wise men whose names are recorded as having been exceeded in wisdom by King Solomon, and had long taken part with Heman and Asaph in the Temple’s services; and thus at this sad crisis of his history he pours out his soul in the pathetic and majestic Psalm before us, and of this psalm the keynote is to be found in the words, "Lord, where are Thy former lovingkindnesses, which Thou swarest unto David in Thy truth?"
I. "Where are Thy former lovingkindnesses?" As he sings Ethan looks around him, and his eye rests on a scene of degradation and ruin. He suffers as a patriot; he suffers as a religious man; he suffers as the descendants of the old Roman families suffered when they beheld Alaric and his hosts sacking the Eternal City. What had become of the lovingkindness of God, what of His faithfulness, what of His power? Ethan, in his report of the promise, answered his own difficulty. The covenant with David was not an absolute covenant. It depended upon conditions. There is a difference between the gifts of the Creator in the region of unconscious nature and His gifts in the region of free, self-determining will. The former are absolute gifts; the latter depend for their value and their virtue on the use that is made of them. The race of David was raised from among the shepherds of Bethlehem to reign over a great people upon conditions—conditions which were summed up in fidelity to Him who had done so much for it. Ethan himself states this supreme condition in the words of the Divine Author of the covenant: "If David’s children forsake My law, and walk not in My judgments, ...then will I visit their transgression with the rod, and their sin with scourges."
II. Ethan’s cry has often been raised by pious men in the bad days of Christendom: "Lord, where are Thy former lovingkindnesses?" And the answer is, "They are where they were." "The gifts and calling of God are without repentance." Now, as always, the promises of God to His people are largely conditioned. If the gates of hell shall not prevail against His Church, much short of this may happen as a consequence of the unfaithfulness of her members or her ministers. Of this let us be sure, that if God’s promises seem to any to have failed, the fault lies not with Him, but with ourselves; it is we who have changed, not He. The cloud which issues from our furnaces of passion and self-will has overclouded for the moment the face of the sun; but beyond the cloud of smoke the sun still shines.
H. P. Liddon, Contemporary Pulpit, vol. ii., p. 257 (see also Christian World, Pulpit, vol. xxvi., p. 120).
Reference: Psa 89:49.—S. Cox, Expositions, 3rd series, p. 138.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Help in Another.
Help in Another.
Maskil of Ethan the Ezrahite.
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We have now, however, in the last psalm of the book, what is in entire contrast with the previous one, the grace of God as revealed in His covenant with David, upon which the blessing to Israel as a nation rests. These "sure mercies of David" to which the apostle at Antioch refers, quoting Isaiah, (Isa 55:3) are fulfilled, as he declares, in Christ, and in Christ raised from the dead, His work accomplished, which is what makes them "sure." That Christ is the true David, he, with Peter at Jerusalem, proves from the sixteenth psalm. If David had there said, "Thou wilt not suffer Thy Pious One to see corruption," he had himself yet surely seen corruption. Only Christ, the antitypical David, had not seen it. Here, then, is the "Pious One" of the nineteenth verse. God is speaking in the typical language so constantly used in the Old Testament, and thus the glorious assurances given in His Name are fully justified.
The psalm is another Maskil, and no wonder; and it is the maskil of another Ezrahite, Ethan; whose name means, in full accordance with his subject, "constant, durable." And here too we find what is "proper to the soil" it springs from, the covenant of promise rooting itself in what God is; "durable," because Jehovah endures, the same yesterday, today, and for ever."
1. The two main divisions are strongly contrasted in their character. The first enlarges on the covenant of promise itself, and its inviolable nature is strongly insisted on. The second shows us how, nevertheless, the promise might seem to have failed; and this, which is brought forward in solemn appeal to God, goes on to what may be considered the end of the psalm; the closing verse being the usual ascription of praise to Jehovah, with which the third book ends. It is, however, plainly suited as this to be the third division of the psalm, and can scarcely be anything else than this; while its energetic brevity, coming after the long plaint of sorrow, seems even to give it emphasis as the resurrection of faith, which needs no argument, and precedes the answer on God’s part: an answer that is fully given in the fourth book.
(1) The first division has also two subdivisions: the first of which dwells upon Jehovah as being the Maker of the covenant; necessarily (inasmuch as it is a covenant of promise) the only party to it. Thus, if He be faithful, and at the same time all-powerful, all is secure. The argument is so simple and complete, that nothing can be simpler.
(a) Accordingly the first section declares the inviolability of the promise, founded on Jehovah’s righteousness. "I will sing for ever," says the psalmist, "of Jehovah’s loving-kindness: with my mouth will I make known Thy faithfulness to all generations. For I have said, Loving-kindness shall be built up for ever: in the very heavens shall Thy righteousness be exalted." This is what he says in view of the covenant which the next verse declares. Upon earth, indeed, things may seem for the present to be in conflict with this; and from the Jewish stand-point the testimony of many generations now might seem to be against it. The tree of David’s house is leveled to the ground and Israel are wanderers among the nations. But the heavens have for faith another story to tell, since the Crucified has become the Glorified; and they will have a marvelous witness to give when the fruits of the cross shall be seen in the multitude of the redeemed in heaven; soon to be seen in His train as He comes forth from thence, not merely King of Israel, but King of kings.
(b) The covenant is now affirmed as from Jehovah’s lips: it is said and sworn. The wondrous tenderness of God’s oath for such as we are, the apostle bids us consider, in his epistle to the Hebrews (Heb 6:16-18). In fact, the whole idea of "covenant" is one which speaks of gracious adaptation to our infirmity. The covenant with David here -while a greater than David is surely to be seen in it -has its reason in this, that it is to David himself that it is given; and for the assurance of others with him. We must not go back of this, and argue, as so many have, a covenant in eternity between the Father and the Son, as if such could be needed between the Persons of the Godhead, one in eternal counsel. Surely, spite of its large adoption by theologians, this is only the introduction of human thoughts into a sphere to which they cannot belong. A contract of such sort would naturally imply some diversity of thought where none is possible, and help to foster the unworthy notion of the cross being the reconciliation of the Father to us, instead of God’s love to the world being declared in the gift of His beloved Son. Of such a use of covenant Scripture knows nothing -can know nothing. Covenant with David we can understand well enough, and bless God for His tenderness to men in such a pledge. A pledge to Him Christ could not need. Yet that in no way hinders our seeing in David the One who is the Centre of the eternal purposes, the One expression and justification of Divine grace.
David was indeed the chosen of God, as the seventy-eighth psalm has emphasized; and this, not without a certain character in him which is pointed out there also, spite of his dreadful failure. He is in this only the mere shadow of the King that was to come, but still the shadow. In Christ "David" is indeed, in fulfillment of that name, the "Beloved" and "My Servant" was all through, the character in which He acted, who exchanged the "form of God" for this "form" (Php 2:1-30). It is in this way that God Himself announces Him in the fullest prophecy of Him that can be found in the Old Testament (Isa 52:13-15). And it is in that prophecy as here that His "seed" is spoken of: "He shall see a seed; He shall prolong His days; and the pleasure of the Lord shall prosper in His hand." Here, His seed also is to be "established for ever, and His throne be built up from generation to generation." But we shall have more of this later in the psalm.
Again the heavens come in with their witnessing praise, and the "congregation of the holy ones" would at first thought be, for a Jew inevitably, the angelic host. When we take into consideration the deeper meaning here, they may be in this application the "seed" that has been spoken of, royal and heavenly, who will, as that, proclaim His faithfulness and the wonder of His grace.
(c) From this the psalmist turns to consider the glory of God. To put the question is to answer it -where is one like Him far as infinite space extends? and the sons of the mighty -perhaps rather of might (a "plural of majesty") -who among them can be compared to Jehovah? Think of Him in connection with the assembled wisdom of the holy ones, He is an object only of reverent fear to and above them all. Nay, he is the Immutable God of hosts, whom they all serve: where then can there be might like that of Jah? using the strong, decisive word: and His faithfulness -here is the comfort of it all -is all about Him; commensurate with the outgoing of His glorious power.
(d) From thence the psalmist looks round upon nature, to claim it all for Him. The sea is the very type of unruled strength and pride; but He stills the tossing of its angry waves. Rahab, that name of pride, Egypt -and here history furnishes him with the experience, -lay before His might crushed and as if slain: enemies to Him, He scattered them. The heavens too are His, -the earth yea, the inhabited world with all that men count to be their treasures: the north with its darkness, and frost; the south with its teeming plenty: they are His as Creator of them. And they exult -Tabor and Hermon, the visible types before the eyes of Israel -sing for joy in His Name.
(e) Thus having seen all nature prostrate at His feet, the psalmist turns once more to consider the character of the divine government upon earth. This power of which he has been speaking is its first essential: absolute power is a necessity for perfect and universal government. "An arm with might" is therefore here put foremost.
But right rule is service, and love is the spirit of service which to be effectual must be discriminative -must have respect to all differences, all relationships. And such is the character of divine rule which is now announced: righteousness and judgment -not a sentiment of right merely, but maintained executively are the basis of this government; while loving-kindness and truth, in corresponding activity, go before the face of the glorious King. As the type and expression of this the perfect Servant will be upon the throne in the days to which all these psalms look forward: all judgment His because He is the Son of man (Joh 5:22; Joh 5:27).
And in this, too, the third feature is anticipated: it is a government in which the divine Ruler does not withdraw Himself from His people, but on the contrary seeks to be known and manifest Himself to them: the people who know the signal-sound -the trumpet-call by which as in the wilderness Israel was summoned to attention -shall walk in the light of His countenance. Blessed indeed are such: "in Thy Name shall they exult all the day and in Thy righteousness shall they be exalted."
The issue of their being thus with God is stated in the last verse in this section, and applied to Israel: "For Thou art the glory of their strength" -the One through whom it becomes so great, and so real a cause of rejoicing "and by Thy favor shall our horn be exalted." Israel, conformed to the divine conditions of blessing, shall find this fulfilled to them.
(2) We now come to look at the terms of the covenant which Jehovah, the True and Faithful and Almighty, has made and sworn. And these are declared with a fullness and earnestness of detail which show how much the heart of the divine Speaker is in His words.
(a) First, the Mighty One on whom Jehovah has laid help is brought before us, and His might is seen to be God-given might. He is true man and dependent, -a thing which, as to David himself, needs no argument, but which is true also of Him who has taken the place of Man upon earth, to hold it not in mere semblance, but reality. In Him the higher and lower kingdoms, of which the books of Samuel and Kings so preach to us, come together, and the King sits (as is said of Solomon) "on the throne of Jehovah," but here as the true Image as well as Representative, of Jehovah Himself. This is as far as the psalm before us goes, but still it permits us to see a Figure greater than that of David, One whom David in Spirit owns to be his Lord, even though after the flesh He is his Son.
But the first verse here shows us, in connection with what follows, the action of the higher kingdom, of which the last section has spoken. "For Jehovah is our Shield; and the Holy One of Israel is our King." The David upon whom help is laid takes not away -as many an Israelitish king did -from the simplicity of this. The man after God’s own heart was this, in that with all his failure, he never swerved from the confession of God. His psalms tell us what God was to him. And He whom he represents in this picture is the One who in His blessed work has given God such a throne as alone He could delight in on the earth. "Jehovah our Shield -the Holy One": never could such things have been joined together, had not He, the Mediator, joined them. Thus the ark of the covenant, with its double material, holding and enshrining Jehovah’s law, declares Him, as well as the golden mercy-seat, which was His throne in the midst of the people.
And may not this be the reason for the "then" of the next verse, which otherwise seems without sufficient connection with what goes before it, -"then spakest Thou in vision of Thy Pious One"? that is, as being Israel’s Shield and King, then; when the need discovered itself, Thou showedst Thou hadst provided for it? This was, of course, true of David, while faith with its longer sight can see much more. This title -"pious one" -which we have often met before, speaks directly of heart for God, the character needed by one who steps forth for Him. And thus was David in his time the "mighty one," and in this way alone can any find true might. He, too, was "one chosen from the people" that is, from the mass undistinguished in men’s eyes. Among these in grace, our blessed Lord was found.
Next we see Him as the Anointed One -the Christ: the Spirit of God being the Unction in His case. As "servant" He is marked again; for this is how the Spirit of God comes upon Him, rising up from those Jordan-waters, in which John’s hearers had taken their place, "confessing their sins" and death the due of them. Into death, then; He (to fulfill all righteousness) must come for them; and thus He must now be anointed for His work. The Father’s voice declares His delight in Him; and John then proclaims as the Lamb of God, the unblemished Sacrifice. How perfectly all this unites together to proclaim what He has done!
But what follows carries us on into what is future yet -His manifest kingly glory. Jehovah’s hand is firm with Him, His arm strengthens Him; no enemy exacts upon Him, no son of perversity afflicts Him: His adversaries are beaten down before His face. Yet "David and his afflictions" were as true a type of Him as was David in his glory; and what seems but in contrast with His glory here is in fact but the manifestation of His fullest glory.
(b) We have now the establishment of His power, first defining it as representative authority: His horn being exalted in Jehovah’s Name, He is the true King of Israel, acting for and glorifying God in all things; so that His faithfulness and loving-kindness are ever with Him. Then His kingdom fills the full limits of God’s gift to Abraham, as far as the Sea (the Mediterranean) and the rivers (the Euphrates and the Nile). His relation to God is that of Son pith a Father, in whom is His sanctuary of strength, His might and His salvation. Yea, He is first-born Son; and thus His kingdom swells into universal empire: He becomes supreme over the kings of the earth. With Him God’s covenant stands fast forever, His love being unchangeably with Him. David is evidently here only a faint, though true, type of wider glory.
(c) When His seed are contemplated, and not as to Himself, as if there could be doubt as to Him, -the necessary conditions of divine holiness appear. Yet His seed too shall be established for ever, even as His throne unchangeable. But here failure is foreseen as possible, and such an event provided for. In this case, holiness must be manifested in chastening: the character of God must be maintained. Christ is not contemplated here, but David’s posterity in general, spite of whose unfaithfulness, the throne will be preserved. In fact in millennial days there will be a "prince" in Israel, of whom Ezekiel speaks, who will doubtless be of David’s seed; for the house of David is distinctly mentioned for blessing at that time (Zec 12:7-8; Zec 12:10; Zec 12:12). That he is prince only is of course due to the fact that he is but the vice-gerent of the real and glorious King.
(d) But with Christ, the true David, there can be no failure -no breach therefore of covenant in His case. Here holiness itself is pledged on His behalf, for by it God has sworn to Him; and cannot recall it.
(e) The promise to the seed is therefore reiterated, and the stability of His throne again positively assured; the comparisons made naturally carrying up our thoughts as Christians to the heavens to which that throne belongs, and where also a glorious fulfillment of this seed shall be found in the days to which all this points forward, when the thrones around the Throne shall be filled with a company which John in Spirit foresees and pictures for us; -a company that shall cast their crowns at the feet of the Lamb and cry: "Thou art worthy, for Thou hast redeemed us to God out of every kindred and tongue and people and nation, and hast made us unto our God kings and priests; and we shall reign over the earth."
Does there not even seem to be contained in the symbols that are used a reference to the kingdom of Christ in its full sun-like glory, as He represents it, and then in those lesser planetary thrones around the throne, where the light is but reflected, like the moon’s, and yet where stability is assured also? as it is said of Israel’s blessing in that day, "Thy sun shall no more go down; neither shall thy moon withdraw itself; for Jehovah shall be thine everlasting Light, and the days of thy mourning shall be ended" (Isa 60:20).
Here, plainly, the sun being stable establishes the moon; which as it cannot shine without him; with him cannot but shine.
2. We are now suddenly, however, plunged in darkness so extreme, that the very brightness before seems to add intensity to it. Of course it is unbelief: for there is no darkness like this, but through unbelief. Of course, the world is always a dark place, which the One Light itself shines on without illuminating, as it is said, "the light shineth in darkness, and the darkness comprehended it not." But that too is the darkness of unbelief, and it is only too easily thus accounted for.
But here we have to see, not the darkness of the world, but of those who are not of the world, not of darkness, -the unbelief of believers, than which nothing else can be so distressing, -so humiliating to realize. Not that it had not plenty of arguments, no doubt: arguments that contradict what are first principles, -for him who believes in God at all, not to be argued about, but to be received as self-evident. It was but a question about God, entertained as a question, which darkened paradise itself to our first parents; and then they too in paradise even had arguments. Why a forbidden tree at all? why the knowledge of good and evil forbidden? why forbidden to be as God in knowing this? So the devil became man’s trusted teacher, and has been such ever since.
Arguments! that begin in a suspicion; which "makes the meat it feeds on"! arguments drawn from a world that is out of course, forgetting what has put it out of course! and that are meant at best honestly to prove whether men it is that are fallen or God is! Ah, how the eyes are cleared by the simple apprehension of what is so obvious, that "God is not a man that He should lie, nor the son of man; that He should repent"; and that "clouds and darkness are round about Him" is not the first step in disproof that "God is light."
How strange, perhaps, to find arguments of this kind in an inspired psalm! but how good that God has permitted thus all the conflict and contradiction that can be in the hearts of His people to come out, as it were with a strange, unconscious simplicity, and to be poured out to Him; who in the serene glory of His presence, not so much meets the arguments, as shines forth in His own blessedness, and they are gone, as a dream on waking. Job-like, our eyes see Him the Unrepenting, and we it is who abhor ourselves, and repent in dust and ashes. So it is here: the unbelief is poured out here, -seems to find no answer, passes and is gone, and in one single, joyous, outburst at the end we learn that it is gone. No argument is there at all, but the sweet adoring rapture which says all -"Blessed be Jehovah for ever! Amen and Amen."
But we must go through the strange dark road that leads us thither.
(a, b) "And Thou hast rejected and cast off: Thou hast overflowed with wrath against Thine anointed. Thou hast made void the covenant of Thy servant: Thou hast profaned his crown to the ground." Absalom’s rebellion might furnish the occasion for such complaint; but for the full meaning we must go beyond this. David’s seed has long apparently been set aside, and the earthly throne has had no tenant: it might seem as if it would never have again. So have argued Christians themselves who should know better, appealing to Christ being upon the throne of heaven as if that were the fulfillment of the covenant here. But David’s throne is not the throne of heaven; and the greater glory yet cannot, as that, include the less. Man’s sin has here come in to interrupt and delay a blessing which, through the changeless grace of God, it cannot set aside and the divine declaration has already provided for the understanding of the present suspension of the promise, though the delay be long. Meanwhile the utter collapse of the nation has caused the gap in the fulfillment of Old Testament prophecy which God has filled in with New Testament blessing and much wider and fuller grace.
(c) What follows here is the picture of a ruin familiar to us all. Only instead of being an argument against God’s faithfulness, it is an illustration of it. In the end that is approaching the remnant of the Jewish people will undoubtedly take up and plead with God the words which the Spirit of God has prepared for them in this psalm. Their fleeting generations passing away into Sheol without power of recovery from it, and under the wrath of God against sin; are put before Him, to plead in their need and hopelessness, save through Him; the renewal of those loving-kindnesses sworn to David in His truth. They too, His servants, though under the reproach of all the nations round, shall they not be remembered by that holy but merciful government -the reproach under which they now are being also the reproach of Christ Himself? So it will be necessarily when antichrist is carrying away the multitudes with the "strong delusion" in which apostate Christendom and apostate Israel will come to a common end. Here the limit of God’s patience will in fact be reached, and in their extremity the true Joseph, the rejected of His brethren; will be made known to them as their Deliverer.
3. But nothing of this is here. Only the pleading of the covenant, David’s covenant, those sure mercies," whose fulfillment to them has been so long delayed. Here in place of that fulfillment is, as already said, the outburst of joy and praise with which now the book ends. Jehovah! Blessed be He for ever! Even though as yet upon earth all seems to be contradiction to the promise and faithfulness of God, -Jehovah He is, the covenant-God, -the Unchangeable. Not merely when we see, but when we see not, let us bless His Name. Faith is where we see not: here is its glory to God and its victory; for victorious it is and must be: shout it in the face of all His foes,
"Blessed be Jehovah for ever! Amen; and Amen."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v15
Psalms
CONTINUAL SUNSHINE
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Psa 89:15.
The Psalmist has just been setting forth, in sublime language, the glories of the divine character-God’s strength, His universal sway, the justice and judgment which are the foundation of His Throne, the mercy and truth which go as heralds before His face. A heathen singing of any of his gods would have gone on to describe the form and features of the god or goddess who came behind the heralds, but the Psalmist remembers ‘Thou shalt not make unto thyself any . . . likeness of God.’ A sacred reverence checks his song. He veils his face in his mantle while He whom no man can see and live passes by. Then he breaks into rapturous exclamations which are very prosaically and poorly represented by our version. For the text is not a mere statement, as it is made to be by reading ‘Blessed is the people,’ but it is a burst of adoring wonder, and should be read, ‘Oh! the blessedness of the people that know the joyful sound.’
Now, the force of this exclamation is increased if we observe that the word that is rendered ‘joyful sound’ is the technical word for the trumpet blast at Jewish feasts. The purpose of these blasts, like those of the heralds at the coronation of a king, was to proclaim the presence of God, the King of Israel, in the festival, as well as to express the gladness of the worshippers. Thus the Psalmist, when he says, ‘Blessed is the people that know the joyful sound,’ has no reference, as we ordinarily take him to have, to the preaching of the Gospel, but to the trumpet-blasts that proclaimed the present God and throbbed with the gladness of the waiting worshippers. So that this exclamation is equivalent to ‘Oh! how blessed are the people who are sure that they have God with them!’ and who, being sure, bow before Him in loving worship. It is to be further noticed that the subsequent words of the text state the first element which it indicates of that blessedness of a devout life, ‘They shall walk, O Lord! in the light of Thy countenance.’
I. We deal first with the meaning of this phrase.
Of course, ‘the light of Thy countenance’ is a very obvious and natural symbol for favour, complacency, goodwill on the part of Him that is conceived of as looking on any one. We read, for instance, in reference to a much lower subject in the Book of Proverbs, ‘In the light of the king’s countenance is life, and his favour is as a cloud of the latter rain.’ Again we have, in the Levitical benediction, the phrase accompanied in the parallel clauses by what is really an explanation of it, ‘The Lord cause His face to shine upon thee and be gracious unto thee.’ So that the simple and obvious meaning of the words, ‘the light of Thy countenance,’ is the favour and lovingkindness of God manifested in that gracious Face which He turns to His servants. As for the other chief word in the clause, ‘to walk’ is the equivalent throughout Scripture for the conduct of the active life and daily conversation of a man, and to walk in the light is simply to have the consciousness of the divine Presence and the experience of the divine lovingkindness and friendship as a road on which we travel our life’s journey, or an atmosphere round us in which all our activities are done and in which we ever remain, as a diver in his bell, to keep evil and sin from us.
There is only one more remark in the nature of explanation which I make, and that is that the expression here for walking is cast in the original into a form which grammarians call intensive, strengthening the simple idea expressed by the word. We may express its force if we read, ‘They walk continually in the light of Thy countenance.’
Is not that just a definition of the Christian life as an unbroken realisation of the divine Presence, and an unbroken experience of the lovingkindness and favour of God? Is not that religion in its truest, simplest essence, in its purest expression? The people who are sure that they have their King in their midst, and who feel that He is looking down upon them with tender pity, with loving care, with nothing but friendship and sweetness in His heart, these people, says the Psalmist, are blessed. So much, then, for the meaning of the word.
II. Consider the possibility of such a condition being ours.
Can such a thing be? Is it possible for a man to go through life carrying this atmosphere constantly with him? Can the continuity which, as I remarked, is expressed by the original accurately rendered, be kept up through an ordinary life that has all manner of work to do, or are we only to ‘hear the joyful sound,’ now and then, at rare intervals, on set occasions, answering to these ancient feasts? Which of the two is it to be, dear brethren? There is no need whatever why any amount of hard work, or outward occupations of the most secular character, or any amount of distractions, should break for us the continuity of that consciousness and of that experience. We may carry God with us wherever we go, if only we remember that where we cannot carry Him with us we ought not to go. We may carry Him with us into all the dusty roads of life; we may always walk on the sunny side of the street if we like. We may always bear our own sunshine with us. And although we are bound to be diligent in business, and some of us have had to take a heavy lift of a great deal of hard work, and much of it apparently standing in no sort of relation to our religious life, yet for all that it is possible to bend all to this one direction, and to make everything a means of bringing us nearer to God and fuller of the conscious enjoyment of His presence. And if we have not learned to do that with our daily work, then our daily work is a curse to us. If we have allowed it to become so absorbing or distracting as that it dims and darkens our sense of the divine Presence, then it is time for us to see what is wrong in the method or in the amount of work which is thus darkening our consciences. I know it is hard, I know that an absolute attainment of such an ideal is perhaps beyond us, but I know that we can approach-I was going to say infinitely, but a better word is indefinitely-nearer it than any of us have ever yet done. As the psalm goes on to say in the next clause, it is possible for us to ‘rejoice in His Name all the day.’ Ay, even at your tasks, and at your counters, and in your kitchens, and in my study, it is possible for us; and if our hearts are what and where they ought to be, the possibility will be realised. Earthly duty has no necessary effect of veiling the consciousness of God.
Nor is there any reason why our troubles, sorrows, losses, solitude should darken that sunshine. I know that that is hard, too, perhaps harder than the other. It is more difficult to have a sense of the sunshine of the divine Presence shining through the clouds of disaster and sorrow than even it is to have it shining through the dust that is raised by traffic and secular occupation. But it is possible. There is nothing in all the sky so grand as clouds smitten by sunshine, and the light is never so glorious as when it is flashed back from them and dyes their piled bosoms with all celestial colours. There is no experience of God’s Presence so blessed as that of a man who, in the midst of sorrow, has yet with him the assurance of the Father’s friendship and favour and love, and so can say ‘as sorrowful, yet always rejoicing.’ This sunshine shines in the foulest corners, and the most thunder-laden clouds only flash back its glories in new forms.
There is only one thing that breaks the continuity of that blessedness, and that is our own sin. We carry our own weather with us, whether we will or no, and we can bring winter into the middle of summer by flinging God away from us, and summer into the midst of winter by grappling Him to our hearts. There is only one thing that necessarily breaks our sense of His Presence, and that is that our hearts should turn away from His face. A man can work hard and yet feel that God is with him. A man can be weighed upon by many distresses and yet feel that God is with him and loves him; but a man cannot commit the least tiny sin and love it, and feel at the same time that God is with him. The heart is like a sensitive photographic plate, it registers the variations in the sunshine; and the one hindrance that makes it impossible for God’s light to fall upon my soul with the assurance of friendship and the sense of sweetness, is that I should be hugging some evil to my heart. It is not the dusty highway of life nor the dark vales of weeping and of the shadow of death through which we sometimes have to pass that make it impossible for this sunlight to pour down upon us, but it is our gathering round ourselves of the poisonous mists of sin through which that light cannot pierce; or if it pierce, pierces transformed and robbed of all its beauty.
III. Let me note next the blessedness which draws out the Psalmist’s rapturous exclamation.
The same phrase is employed in one of the other psalms, which, I think, bears in its contents the confirmation of the attribution of it to David. When he was fleeing before his rebellious son, at the very lowest ebb of his fortunes, away on the uplands of Moab, a discrowned king, a fugitive in danger of death at every moment, he sang a psalm in which these words occur: ‘There be many that say, Who will show us any good?’ ‘Lord, lift up the light of Thy countenance upon us’; and then follows, ‘Thou hast put gladness into my heart more than when their corn and wine abound.’ The speech of the many, ‘Who will show us any good?’ is contrasted with the prayer of the one, ‘Lord, lift Thou up the light of Thy countenance upon us.’ That is blessedness. It is the only thing that makes the heart to be at rest. It is the only thing that makes life truly worth living, the only thing that brings sweetness which has no after taint of bitterness and breeds no fear of its passing away. To have that unsetting sunshine streaming down upon my open heart, and to carry about with me whithersoever I go, like some melody from hidden singers sounding in my ears, the Name and the Love of my Father God-that and that only, brother, is true rest and abiding blessedness. There are many other joys far more turbulent, more poignant, but they all pass. Many of them leave a nauseous taste in the mouth when they are swallowed; all of them leave us the poorer for having had them and having them no more. For one who is not a Christian I do not know that it is
‘Better to have loved and lost
Than never to have loved at all.’
But for those to whom God’s Face is as a Sun, life in all its possibilities is blessed; and there is no blessedness besides. So let us keep near Him, ‘walking in the light,’ in our changeful days, ‘as He is in the light’ in His essential and unalterable being; and that light will be to us all which it is taken in Scripture to symbolise-knowledge and joy and purity; and in us, too, there will be ‘no darkness at all.’
But there is one last word that I must say, and that is that a possible terror is intertwined with this blessedness. The next psalm to this says, with a kind of tremulous awe in the Psalmist’s voice: ‘Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance.’ In that sense all of us, good and bad, lovers of God and those that are careless about Him, walk all the day long in the light of His face, and He sees and marks all our else hidden evil. It needs something more than any of us can do to make the thought that we do stand in the full glaring of that great searchlight, not turned occasionally but focussed steadily on us individually, a joy and a blessing to us. And what we need is offered us when we read, ‘His countenance was as the sun shineth in his strength, and I fell at His feet as dead. And He laid His hand upon me and said, Fear not! I am He that liveth and was dead; and behold! I am alive for ever more.’ If we put our poor trust in the Eternal Light that was manifest in Christ, then we shall walk in the sunshine of His face on earth, and that lamp will burn for us in the darkness of the grave and lead us at last into the ever-blazing centre of the Sun itself.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 We have here another national and historical Ps., written…
We have here another national and historical Ps., written when the Jewish kingdom and its king had fallen very low before their enemies, contrasting the promises made to David with their seeming lack of fulfilment in the course of events, and appealing to God to vindicate His faithfulness. Psa_89:1-4 are introductory, announcing the Psalmist's purpose of praising God, and recalling the covenant made with David. The following vv. celebrate God's glory among His heavenly hosts (Psa_89:5-7), in His victory over His enemies, especially Egypt (Psa_89:8-10), and in the world of nature (Psa_89:11-12). Psa_89:13-14 declare His attributes of strength, righteousness, mercy, and truth, and Psa_89:15-18 speak of the blessedness of His people and their king. His promises to David are repeated at length (Psa_89:19-37), and the present humiliation of king and people are graphically described (Psa_89:38-45). The closing vv. are a prayer, in which the Psalmist pleads the shortness of his own life, and the reproaches of the heathen, as reasons for a speedy manifestation of God's faithfulness to His word (Psa_89:46-51). Psa_89:52 is the closing doxology of Book 3 of the Psalter. The Ps. was probably written during the exile, and it has been supposed that the king of Psa_89:39-45 is Jehoiachin, who was deposed and carried away to Babylon in his youth, after a reign of three months (2Ki_24:8-12; 2Ch_36:9-11; Jer_24:1; Jer_29:2), and kept a prisoner there for thirty-seven years (2Ki_25:27).
Title.—Maschil] see on Psalms 32. Ethan the Ezrahite] mentioned in 1Ki_4:31 and 1Ch_2:6.
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3, 4. God is here the speaker: see on Psa_89:19-37. Selah] see on Psa_3:4;
5. Congregation of the saints] RV 'assembly of the holy ones.' The angels are meant.
6. Sons of the mighty] angels: see Psa_29:1.
7. Assembly of the saints] RV 'council of the holy ones,' as in Psa_89:5. Had in reverence of] RV 'feared above.'
8. Or to thy faithfulness] RV 'and thy faithfulness is.'
10. Rahab] Egypt: see on Psa_87:4.
12. Tabor and Hermon] the most prominent mountains of Palestine.
14. Justice] RV 'righteousness.'
Habitation] RV 'foundation.'
15. The joyful sound] perhaps the sound of trumpets on the occasion of Israel's national and religious rejoicing.
17. Our horn] see Psa_75:4, Psa_75:10.
18. RV 'For our shield belongeth unto the Lord; and our king to the Holy One of Israel.' The 'shield' is the same as the 'king,' who is under God's protecting care.
19. In vision] 2Sa_7:17. Thy holy one] RV 'thy saints,' the nation of Israel. I have laid help, etc.] I have given a brave man My aid to defend Israel.
19-37 are a poetical expansion of 2Sa_7:8-16.
22. Exact upon him] RM 'do him violence.'
25. In.. in] RV 'on.. on': see on Psa_80:11.
27. My firstborn] The position formerly given to the nation (Exo_4:22) is here assigned to its king.
30f. The promises of the past are recalled in view of the sad present. Israel had suffered for his sins. Should he not be restored?
37. And as the faithful witness, etc.] The meaning is uncertain. The 'faithful witness' may be the moon, or we may read, 'and the witness in the sky (God) is faithful.'
38. Abhorred] RV 'rejected.' Thineanointed] Israel's king. A particular individual, probably Jehoiachin, seems to be in view in this and the following vv., though they may also be understood of the nation as a whole.
39. Made void] RV 'abhorred.'
40. The thought passes from the king to the nation. For the figure cp. Psa_80:12.
45. The days of his youth] a phrase specially appropriate to Jehoiachin.
46. Shall] RV 'how long shall.'
47. Wherefore.. in vain?] RV 'For what vanity hast thou created all the children of men!'
48. Hand of the grave] RV' power of Sheol.'
50. People] RV 'peoples,' the enemies of Israel.
52. The doxology marks the close of Book 3: cp. Psa_41:13; Psa_72:18, Psa_72:19.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 27, 48 Maschil, instruction.
Maschil
Maschil, instruction.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 89
Psalm 89
God’s Faithfulness: His Oath-bound Covenant with David
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1. Jehovah’s faithfulness (Psa 89:1-18)
2. His covenant with David (Psa 89:19-37)
3. The ruin and desolation (Psa 89:38-45)
4. How long, Lord? Remember! (Psa 89:46-52)
A Maschil of Ethan, a Merarite (1Ch 6:44; 1Ch 15:17). The greater part of this Psalm extols Jehovah’s lovingkindness and faithfulness and makes prominent the covenant with David. We must of course look beyond David and behold Him, the Son of David in whom this covenant will be ratified. Viewed prophetically this Psalm becomes intensely interesting. Psa 89:4-37 tell us of all the blessings which will be on earth when our Lord, the Son of David, is King. He is the Firstborn, higher than the kings of the earth (Psa 89:27). All His enemies will be beaten down, they are scattered (Psa 89:10; Psa 89:22). Justice and judgment will be the foundations of His throne, mercy and truth will go before His face (Psa 89:14). His people will be blessed and walk in the light of His countenance; He will be the glory of their strength, their defense and their King (Psa 89:15-18). His seed (including the heavenly people, the Church, and the earthly people) shall endure forever, and His throne as the days of heaven (Psa 89:29; Psa 89:36). The past ruin of the house of David and the people Israel, the result of unbelief and disobedience, covered with shame instead of glory, is described in Psa 89:38-45 and the prayer follows that the Lord may remember what He has sworn to David.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 19, 38 Of the Messiah and His Kingdom.
Of the Messiah and His Kingdom.
Maschil, a didactic poem, of Ethan, the Ezrahite, a descendant of Zerah, of the tribe of Judah, 1Ch 2:6; 1Ki 4:31. He belonged to a great family, or guild, of singers, some of whom, at least, seem to have been trained in the schools of prophets. The psalm clearly substantiates the Messianic character of 2Sa 7:12-29.
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The Promise Made to David
v. 1. I will sing of the mercies of the Lord forever, the poet immediately launching forth into his subject, the theme of his song, the merciful kindnesses of Jehovah; with my mouth will I make known Thy faithfulness to all generations, since it is this attribute, this manifestation of the divine essence, which causes Him to abide by the promises once made to those who believe in Him. The theme is now set forth somewhat more at length.
v. 2. For I have said, Mercy shall be built up forever, firmly founded and erected in a structure which would never be overthrown; Thy faithfulness shalt Thou establish in the very heavens, never to be moved, these two manifestations of the Lord, merciful kindness and faithfulness, grace and truth, being the foundation upon which our salvation rests secure, Joh 1:14. The psalmist now quotes the words of the Lord from 2 Samuel 1, or Jehovah Himself answers in an antiphonal strophe.
v. 3. I have made a covenant with My chosen, I have sworn unto David, My servant, the Lord Himself assuring Him with a solemn oath,
v. 4. Thy Seed will I establish forever, namely, in his dynasty, in the rulers out of his line, and build up thy throne to all generations. Selah. If this had been spoken of an earthly, temporal rule only, then this prophecy would have fallen to the ground, for in no kingdom of this world is there at the present time any ruler of the house of David. But Christ, who is truly a King, although His kingdom is not of this world, is the Seed of David whose rule will last throughout eternity. It is with reference to this promise that the praise of the psalmist sounds forth again.
v. 5. And the heavens shall praise Thy wonders, O Lord, the miracles of love which he performed for the salvation of mankind; Thy faithfulness also, by which He would fulfill, and has fulfilled, His promises, in the congregation of the saints, all the angels rejoicing over the fact that God, in His infinite mercy and kindness, had found a way of delivering fallen mankind from the curse of damnation. Compare the song of the angels, Luk 2:14.
v. 6. For who in the heaven can be compared unto the Lord, in the immeasurable greatness of this miracle of His grace in providing a Savior for mankind? Who among the sons of the mighty, the greatest of His creatures, the mightiest rulers of the earth, can be likened unto the Lord? They cannot stand as His equals, there cannot even be a remote comparison.
v. 7. God is greatly to be feared, very awesome, in the assembly of the saints, in the midst of His congregation, and to be had in reverence of all them that are about Him, the very angels trembling with awe in His presence. All believers regard Him, not with the fear of slaves, but with the trusting reverence due Him for the continual revelation of His greatness.
v. 8. O Lord God of hosts, the mighty Ruler of the armies of heaven, who is a strong Lord like unto Thee, He alone possessing and wielding omnipotent power, or to Thy faithfulness round about Thee? For it is by virtue of this manifestation of His essence that the believers rely upon His Word with absolute confidence; it surrounds Him on all sides, it is like the rays of the sun shedding their brilliance in all directions. The majesty of God’s omnipotence is now described.
v. 9. Thou rulest the raging of the sea, when it tries to rise against His laws in insolent defiance; when the waves thereof arise, Thou stillest them, causing them to sink back in powerless rage. Before this almighty power, moreover, the proud arrogance of men is equally helpless.
v. 10. Thou hast broken Rahab in pieces, crushed and wounded mighty Egypt at the time of Israel’s deliverance from its slavery, as one that is slain; Thou hast scattered Thine enemies with Thy strong arm. All the enemies of the Lord and of His Church are mortally wounded and overthrown by the strength of His almighty arm.
v. 11. The heavens are Thine, under His absolute power and control, the earth also is Thine; as for the world and the fullness thereof, all the creatures which it contains, Thou hast founded them, establishing and maintaining them by the Word of His power.
v. 12. The north and the south, the entire expanse of the earth, Thou hast created them; Tabor, on the west side of Jordan, between the Sea of Galilee and the plain of Jezreel, and Hermon, in the extreme northeastern part of Palestine, shall rejoice in Thy name, even the inanimate creation showing its dependence upon Him by shouting for joy in His honor.
v. 13. Thou hast a mighty arm, the singer here summarizing his description of God’s majestic power; strong is Thy hand, and high is Thy right hand, the emblem of His irresistible power is exalted. The poet now turns to the manifestation of God’s attributes as they chiefly appear in the work of redemption and in the relation of God to His children on earth.
v. 14. Justice, that is, righteousness, and judgment are the habitation of Thy throne, the attributes upon which His kingdom is established; mercy and truth shall go before Thy face. The work of the redemption of the world is a revelation of God’s righteousness and judgment. Because He cannot ignore and condone the sin of mankind, He caused the Messiah to take the burden of all men’s iniquity upon Himself, and not only to bear it, but to take it away by a full vicarious expiation. Thus was His righteousness, the foundation of His throne, established. But at the same time the Lord keeps before His face, and manifests continually, His merciful kindness, in giving His only-begotten Son for the salvation of the world, and His faithfulness or truth, in fulfilling the promises made to the patriarchs and all the believers of the Old Testament.
v. 15. Blessed is the people that know the joyful sound, all men who receive the Gospel-news of their salvation with a joyful sound of acceptance are truly blessed; they shall walk, O Lord, in the light of Thy countenance, as His grace shines forth upon them and warms them with the blessed assurance of their redemption in the Messiah.
v. 16. In Thy name shall they rejoice all the day, they have no righteousness and merit of their own to boast of, but they glory in the manifestation of God’s love and mercy, and in Thy righteousness shall they be exalted, that is, by virtue of the righteousness imputed to them by Jehovah, by means of faith kindled in their hearts.
v. 17. For Thou art the glory of their strength, that alone being the basis of their boasting before men, 2Co 12:9-10; and in Thy favor, by the good pleasure of Jehovah shown them in the Messiah, our horn shall be exalted, they would receive the strength needed for the battle of life, against the forces of Satan and his allies.
v. 18. For the Lord is our Defense, and the Holy One of Israel is our King. The confidence of the believers in the ultimate victory of their cause is so great because the Lord is on their side, both as their Shield in warding off the attacks of the enemies and as their peerless, undefiled Leader going on before them to victory.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 9, 11, 13, 15, 17, 19, 24, 27, 30, 33, 35, 38, 41, 44, 46, 49, 52 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
Ethan
This is the name of the writer. (See: How to Translate Names)
the Ezrahite
This is the name of a people group. It may refer to a son or descendant of Zerah. (See: How to Translate Names)
acts of covenant faithfulness
The abstract noun "faithfulness" can be stated as an adjective. AT: "faithful acts" or "loving acts" (See: Abstract Nouns)
Covenant faithfulness has been established forever
God always doing what he promised to do is spoken of as if his faithfulness were a building that God has built and made firm. This can be stated in active form. AT: "You will always be faithful because of your covenant with us" (See: Metaphor and Active or Passive)
your truthfulness you have established in the heavens
God always doing what he promised to do is spoken of as if his faithfulness were a building that God has built and made firm. (See: Metaphor)
in the heavens
Possible meanings are 1) this refers to God's dwelling place. This would mean God rules from heaven and he always does what he promises or 2) this refers to the sky. This would mean that God's promises are as constant and permanent as the sky .
translationWords
Yahweh
covenant faithfulness
eternity
preach
true
generation
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 9, 12, 14, 15, 17, 19, 20, 26, 27, 29, 30, 35, 38, 40, 42, 46, 50, 52 Ps 89 Book Three (Pss 73–89) begins and ends…
Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).
89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).
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89:1 God’s unfailing love gives reason to celebrate forever.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.