Psalms 89
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Psalms 89
I Will Sing of the Mercies of the LORD for Ever
1I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.
Jamieson-Fausset-Brown
PSALM 89
Psa 89:1-52. Of Ethan--(See on Psa 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2Sa 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing.
1. mercies--those promised (Is 55:3; Ac 13:34), and--
faithfulness--that is, in fulfilling them.
PSALM 89
Psa 89:1-52. Of Ethan--(See on Psa 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2Sa 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing.
1. mercies--those promised (Is 55:3; Ac 13:34), and--
faithfulness--that is, in fulfilling them.
The Pulpit Commentary
are introductory to the first section (Psa_89:1-37). They strike the keynote, which is, first, praise of God's faithfulness generally (Psa_89:1, Psa_89:2), and secondly, praise of him in respect of the Davidical covenant (Psa_89:3, Psa_89:4).
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.
are introductory to the first section (Psa_89:1-37). They strike the keynote, which is, first, praise of God's faithfulness generally (Psa_89:1, Psa_89:2), and secondly, praise of him in respect of the Davidical covenant (Psa_89:3, Psa_89:4).
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.
2For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.
Jamieson-Fausset-Brown
2. I have said--expressed, as well as felt, my convictions (2Co 4:13).
2. I have said--expressed, as well as felt, my convictions (2Co 4:13).
The Pulpit Commentary
For I have said, Mercy shall be built up forever. A time shall come when, out of whatever ruins, mercy shall be "built up"—raised from the ground like a solid edifice, and, when once raised up, shall stand firm forever. Thy faithfulness shalt thou establish in the very heavens. At the same time, God's faithfulness to his promises will be established "in the very heavens," i.e. conspicuously (see Psa_89:37).
For I have said, Mercy shall be built up forever. A time shall come when, out of whatever ruins, mercy shall be "built up"—raised from the ground like a solid edifice, and, when once raised up, shall stand firm forever. Thy faithfulness shalt thou establish in the very heavens. At the same time, God's faithfulness to his promises will be established "in the very heavens," i.e. conspicuously (see Psa_89:37).
★3I have made a covenant with my chosen, I have sworn unto David my servant,
Jamieson-Fausset-Brown
3-4. The object of this faith expressed in God's words (2Sa 7:11-16).
with--or literally, "to"
my chosen--as the covenant is in the form of a promise.
3-4. The object of this faith expressed in God's words (2Sa 7:11-16).
with--or literally, "to"
my chosen--as the covenant is in the form of a promise.
The Pulpit Commentary
I have made a covenant with my chosen. There is an ellipse of "for thou hast said," which Professor Cheyne supplies. God's promise to David is the entire foundation of the psalmist's hope and confidence. He therefore places it briefly in the very forefront—afterwards expanding it into the beautiful passage, which forms more than one-third of the entire composition (Psa_89:19-37). I have sworn unto David my servant.
I have made a covenant with my chosen. There is an ellipse of "for thou hast said," which Professor Cheyne supplies. God's promise to David is the entire foundation of the psalmist's hope and confidence. He therefore places it briefly in the very forefront—afterwards expanding it into the beautiful passage, which forms more than one-third of the entire composition (Psa_89:19-37). I have sworn unto David my servant.
★4Thy seed will I establish for ever, and build up thy throne to all generations. Selah.
The Pulpit Commentary
Thy seed will I establish forever (see 2Sa_7:12, 2Sa_7:13; Psa_130:1-8 :12). And build up thy throne to all generations. The promises to David were not fulfilled in the letter. After Zerubbabel, no prince of the Davidic house sat on the throne of David, or had temporal sway over Israel. The descendants of David sank into obscurity, and so remained for five centuries. Still, however, God's faithfulness was sure. In Jesus Christ, of the seed of David, the true King of the everlasting kingdom was raised up—every pledge made to David was fulfilled. "Messiah the Prince," eternal King of an eternal kingdom, appeared as the true "Seed' intended, and began his spiritual reign over the spiritual Israel, which still continues, and will continue forever.
Thy seed will I establish forever (see 2Sa_7:12, 2Sa_7:13; Psa_130:1-8 :12). And build up thy throne to all generations. The promises to David were not fulfilled in the letter. After Zerubbabel, no prince of the Davidic house sat on the throne of David, or had temporal sway over Israel. The descendants of David sank into obscurity, and so remained for five centuries. Still, however, God's faithfulness was sure. In Jesus Christ, of the seed of David, the true King of the everlasting kingdom was raised up—every pledge made to David was fulfilled. "Messiah the Prince," eternal King of an eternal kingdom, appeared as the true "Seed' intended, and began his spiritual reign over the spiritual Israel, which still continues, and will continue forever.
5And the heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.
The Pulpit Commentary
The psalmist carries out the intention proclaimed in Psa_89:1, and proceeds to "sing of the mercies of the Lord" at great length. His song of praise divides into two portions. From Psa_89:5 to Psa_89:18 it is a general laudation of the Almighty for his greatness in heaven (Psa_89:5-7), in nature (Psa_89:9, Psa_89:11, Psa_89:12), and in the course of his rule on earth (Psa_89:10, Psa_89:13-18), after which it passes into a laudation of him in respect of what he had done, and what he had promised, to David (Psa_89:19-37).
And the heavens shall praise thy wonders, O Lord. "The heavens" here are not the material heavens, as in Psa_19:1-14. l, but the company of the dwellers in heaven. God's praise fittingly begins with them. Thy faithfulness also in the congregation of the saints. The "congregation of the saints" is the company of angels (comp. Job_5:1; Job_15:15). Not on earth only (Psa_19:1, Psa_19:2), but in heaven also God's "faithfulness" is the theme of song.
The psalmist carries out the intention proclaimed in Psa_89:1, and proceeds to "sing of the mercies of the Lord" at great length. His song of praise divides into two portions. From Psa_89:5 to Psa_89:18 it is a general laudation of the Almighty for his greatness in heaven (Psa_89:5-7), in nature (Psa_89:9, Psa_89:11, Psa_89:12), and in the course of his rule on earth (Psa_89:10, Psa_89:13-18), after which it passes into a laudation of him in respect of what he had done, and what he had promised, to David (Psa_89:19-37).
And the heavens shall praise thy wonders, O Lord. "The heavens" here are not the material heavens, as in Psa_19:1-14. l, but the company of the dwellers in heaven. God's praise fittingly begins with them. Thy faithfulness also in the congregation of the saints. The "congregation of the saints" is the company of angels (comp. Job_5:1; Job_15:15). Not on earth only (Psa_19:1, Psa_19:2), but in heaven also God's "faithfulness" is the theme of song.
6For who in the heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto the LORD?
Jamieson-Fausset-Brown
6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13).
sons of the mighty--(compare Psa 29:1). So is He to be admired on earth.
6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13).
sons of the mighty--(compare Psa 29:1). So is He to be admired on earth.
The Pulpit Commentary
For who in the heaven can be compared unto the Lord? God's angels praise him, and only him; since there is none in heaven or earth to be compared to him. Who among the sons of the mighty can be likened unto the Lord? "The sons of the mighty" are the angels (comp. Psa_29:1).
For who in the heaven can be compared unto the Lord? God's angels praise him, and only him; since there is none in heaven or earth to be compared to him. Who among the sons of the mighty can be likened unto the Lord? "The sons of the mighty" are the angels (comp. Psa_29:1).
7God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.
The Pulpit Commentary
God is greatly to be feared in the assembly of the saints; rather, in the council of the holy ones (see the Revised Version). And to be had in reverence of all them that are about him; or, above all them, etc.
God is greatly to be feared in the assembly of the saints; rather, in the council of the holy ones (see the Revised Version). And to be had in reverence of all them that are about him; or, above all them, etc.
8O LORD God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee?
Jamieson-Fausset-Brown
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.
The Pulpit Commentary
O Lord God of hosts; i.e. God of the angelic hosts just spoken of. Who is a strong Lord like unto thee? rather, Who is strong like unto thee, O Jah? (comp. Exo_15:11). Or to thy faithfulness round about thee! rather, as in the Revised Version, and thy faithfulness is round about thee. It has been said that "the two words 'mercies' and 'faithfulness' are the refrain of the psalm." The latter occurs six times (Psa_89:1, Psa_89:2, Psa_89:5, Psa_89:8, Psa_89:24, Psa_89:33), and "faithful" in Psa_89:37.
O Lord God of hosts; i.e. God of the angelic hosts just spoken of. Who is a strong Lord like unto thee? rather, Who is strong like unto thee, O Jah? (comp. Exo_15:11). Or to thy faithfulness round about thee! rather, as in the Revised Version, and thy faithfulness is round about thee. It has been said that "the two words 'mercies' and 'faithfulness' are the refrain of the psalm." The latter occurs six times (Psa_89:1, Psa_89:2, Psa_89:5, Psa_89:8, Psa_89:24, Psa_89:33), and "faithful" in Psa_89:37.
9Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them.
The Pulpit Commentary
Thou rulest the raging of the sea. There is no reason why this should not be understood literally. God's power over the sea is constantly put forward by the sacred writers as very specially indicative of his might and greatness (comp. Job_38:8-11; Psa_107:29; Pro_8:29; Jer_5:22, etc.). When the waves thereof arise, thou stillest them (comp. Psa_65:7; Psa_107:23-30; Mat_8:26, Mat_8:27).
Thou rulest the raging of the sea. There is no reason why this should not be understood literally. God's power over the sea is constantly put forward by the sacred writers as very specially indicative of his might and greatness (comp. Job_38:8-11; Psa_107:29; Pro_8:29; Jer_5:22, etc.). When the waves thereof arise, thou stillest them (comp. Psa_65:7; Psa_107:23-30; Mat_8:26, Mat_8:27).
10Thou hast broken Rahab in pieces, as one that is slain; thou hast scattered thine enemies with thy strong arm.
The Pulpit Commentary
Thou hast broken Rahab in pieces; or, "thou didst break" once upon a time, i.e. at the Exodus. (For the designation of Egypt under the term "Rahab," i.e. "arrogant," see Job_9:13; Job_26:12; Psa_87:4; Isa_51:9.) As one that is slain; i.e. completely, utterly. Thou hast scattered thine enemies with thy strong arm (see Exo_14:27-31; Exo_15:6).
Thou hast broken Rahab in pieces; or, "thou didst break" once upon a time, i.e. at the Exodus. (For the designation of Egypt under the term "Rahab," i.e. "arrogant," see Job_9:13; Job_26:12; Psa_87:4; Isa_51:9.) As one that is slain; i.e. completely, utterly. Thou hast scattered thine enemies with thy strong arm (see Exo_14:27-31; Exo_15:6).
11The heavens are thine, the earth also is thine: as for the world and the fulness thereof, thou hast founded them.
The Pulpit Commentary
The heavens are thine (comp. Psa_8:3; Psa_33:6; Psa_115:16). The earth also is thine (see Psa_24:1). As for the world and the fulness thereof, thou hast founded them (see Psa_50:12).
The heavens are thine (comp. Psa_8:3; Psa_33:6; Psa_115:16). The earth also is thine (see Psa_24:1). As for the world and the fulness thereof, thou hast founded them (see Psa_50:12).
12The north and the south thou hast created them: Tabor and Hermon shall rejoice in thy name.
The Pulpit Commentary
The north and the south then hast created them: Tabor and Hermon shall rejoice in thy Name. As in Psa_89:11 "heaven and earth" stand for all creation, the whole of the material universe, so here the four points of the compass designate the same. Tabor and Herman undoubtedly represent the west and the east. They present themselves to the poet's mind as standing over against each other, one on this side, and the other on that side, of Jordan.
The north and the south then hast created them: Tabor and Hermon shall rejoice in thy Name. As in Psa_89:11 "heaven and earth" stand for all creation, the whole of the material universe, so here the four points of the compass designate the same. Tabor and Herman undoubtedly represent the west and the east. They present themselves to the poet's mind as standing over against each other, one on this side, and the other on that side, of Jordan.
13Thou hast a mighty arm: strong is thy hand, and high is thy right hand.
The Pulpit Commentary
Thou hast a mighty arm; literally, an arm with might. Strong is thy hand, and high is thy right hand. These anthropomorphisms will disturb no one; they pervade the whole of Scripture.
Thou hast a mighty arm; literally, an arm with might. Strong is thy hand, and high is thy right hand. These anthropomorphisms will disturb no one; they pervade the whole of Scripture.
14Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.
The Pulpit Commentary
Justice and judgment; or, righteousness and justice (Cheyne). The psalmist here rises to a higher level—from that of might to that of right. God is not merely strong to do whatever he wills; but all that he wills is consonant with right and justice. Are the habitation of thy throne; rather, the basis, or "foundation." (So Kay, Cheyne, and the Revised Version.) Mercy and truth shall go before thy face; i.e. shall stand ever in front of thee; be thy inseparable companions. Whatever thou doest shall be done "in truth and equity."
Justice and judgment; or, righteousness and justice (Cheyne). The psalmist here rises to a higher level—from that of might to that of right. God is not merely strong to do whatever he wills; but all that he wills is consonant with right and justice. Are the habitation of thy throne; rather, the basis, or "foundation." (So Kay, Cheyne, and the Revised Version.) Mercy and truth shall go before thy face; i.e. shall stand ever in front of thee; be thy inseparable companions. Whatever thou doest shall be done "in truth and equity."
15Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance.
Jamieson-Fausset-Brown
15. His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13).
know the joyful sound--understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Le 25:9, &c.).
walk ... countenance--live in His favor (Psa 4:6; 44:3).
15. His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13).
know the joyful sound--understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Le 25:9, &c.).
walk ... countenance--live in His favor (Psa 4:6; 44:3).
The Pulpit Commentary
Blessed is the people that know the joyful sound. The sound of devotional joy appears to be intended—the sound which went up from the sanctuary in the great festival times (see Num_10:1, Num_10:9; Le Num_25:9; Psa_27:6; Psa_81:1, etc.). They shall walk, O Lord, in the light of thy countenance. Herein consists especially their blessedness (comp. Psa_4:6).
Blessed is the people that know the joyful sound. The sound of devotional joy appears to be intended—the sound which went up from the sanctuary in the great festival times (see Num_10:1, Num_10:9; Le Num_25:9; Psa_27:6; Psa_81:1, etc.). They shall walk, O Lord, in the light of thy countenance. Herein consists especially their blessedness (comp. Psa_4:6).
16In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.
Jamieson-Fausset-Brown
16-17. in--or, "by"
thy righteousness--Thy faithful just rule.
glory--or, "beauty."
of their strength--They shall be adorned as well as protected.
our horn--exalt our power (Psa 75:10; Lu 1:69).
16-17. in--or, "by"
thy righteousness--Thy faithful just rule.
glory--or, "beauty."
of their strength--They shall be adorned as well as protected.
our horn--exalt our power (Psa 75:10; Lu 1:69).
The Pulpit Commentary
In thy Name shall they rejoice all the day: and in thy righteousness shall they be exalted. The "Name" and the "righteousness" of God form the glory of the Church, and are a perpetual source of rejoicing to her.
In thy Name shall they rejoice all the day: and in thy righteousness shall they be exalted. The "Name" and the "righteousness" of God form the glory of the Church, and are a perpetual source of rejoicing to her.
17For thou art the glory of their strength: and in thy favour our horn shall be exalted.
The Pulpit Commentary
For thou art the Glory of their strength; or, "the Ornament"—that in which their strength and might as a people culminate. And in thy favour our horn shall be exalted. Thy favour towards us exalts us among the nations.
For thou art the Glory of their strength; or, "the Ornament"—that in which their strength and might as a people culminate. And in thy favour our horn shall be exalted. Thy favour towards us exalts us among the nations.
18For the LORD is our defence; and the Holy One of Israel is our king.
Jamieson-Fausset-Brown
18. (Margin). Thus is introduced the promise to "our shield," "our king," David.
18. (Margin). Thus is introduced the promise to "our shield," "our king," David.
The Pulpit Commentary
For the Lord is our Defence; and the Holy One of Israel is our King; literally, for to Jehovah belongs our shield, and to the Holy One of Israel belongs our king. The meaning seems to be that he who is Israel's king and shield—i.e; the Davidical monarch at the time—being under the constant protection of the Almighty, all must necessarily go well with the people at last.
For the Lord is our Defence; and the Holy One of Israel is our King; literally, for to Jehovah belongs our shield, and to the Holy One of Israel belongs our king. The meaning seems to be that he who is Israel's king and shield—i.e; the Davidical monarch at the time—being under the constant protection of the Almighty, all must necessarily go well with the people at last.
The Covenant with David
19Then 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.
Jamieson-Fausset-Brown
19-37. Then--when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
thou ... to thy holy one--or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
laid help--literally, "given help." David was chosen and then exalted.
19-37. Then--when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
thou ... to thy holy one--or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
laid help--literally, "given help." David was chosen and then exalted.
The Pulpit Commentary
Then thou spakest; rather, once, or "once upon a time," as Professor Cheyne suggests. The allusion is to the occurrence related in 2Sa_7:4-17. In vision (see 2Sa_7:7). To thy holy one; i.e. to Nathan the prophet. And saidst. The psalmist reports the words of the vision very freely, interweaving with them thoughts drawn from various psalms; expanding them, and sometimes heightening the colours. I have laid help upon one that is mighty; I have exalted one chosen out of the people. David was "mighty" from his youth—own before he slew Goliath, as appears from his slaughter of the lion and the bear (1Sa_17:34-36).
Then thou spakest; rather, once, or "once upon a time," as Professor Cheyne suggests. The allusion is to the occurrence related in 2Sa_7:4-17. In vision (see 2Sa_7:7). To thy holy one; i.e. to Nathan the prophet. And saidst. The psalmist reports the words of the vision very freely, interweaving with them thoughts drawn from various psalms; expanding them, and sometimes heightening the colours. I have laid help upon one that is mighty; I have exalted one chosen out of the people. David was "mighty" from his youth—own before he slew Goliath, as appears from his slaughter of the lion and the bear (1Sa_17:34-36).
20I have found David my servant; with my holy oil have I anointed him:
The Pulpit Commentary
I have found David my servant. With my holy oil have I anointed him (see 1Sa_16:13)
I have found David my servant. With my holy oil have I anointed him (see 1Sa_16:13)
21With whom my hand shall be established: mine arm also shall strengthen him.
The Pulpit Commentary
With whom my hand shall be established; i.e. "to whom I will give continual support" (see 1Sa_18:12, 1Sa_18:14; 2Sa_5:1-25.]0; 2Sa_7:9). Mine arm also shall strengthen him (comp. Psa_89:13).
With whom my hand shall be established; i.e. "to whom I will give continual support" (see 1Sa_18:12, 1Sa_18:14; 2Sa_5:1-25.]0; 2Sa_7:9). Mine arm also shall strengthen him (comp. Psa_89:13).
22The enemy shall not exact upon him; nor the son of wickedness afflict him.
The Pulpit Commentary
The enemy shall not exact upon him; nor the son of wickedness afflict him (see 2Sa_7:10, which has supplied the very words of the second clause).
The enemy shall not exact upon him; nor the son of wickedness afflict him (see 2Sa_7:10, which has supplied the very words of the second clause).
23And I will beat down his foes before his face, and plague them that hate him.
The Pulpit Commentary
And I will beat down his foes before his face, and plague them that hate him.
And I will beat down his foes before his face, and plague them that hate him.
24But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.
The Pulpit Commentary
But my faithfulness and my mercy shall be with him (comp. Psa_61:7). And in my Name shall his horn be exalted (see 2Sa_7:9).
But my faithfulness and my mercy shall be with him (comp. Psa_61:7). And in my Name shall his horn be exalted (see 2Sa_7:9).
25I will set his hand also in the sea, and his right hand in the rivers.
The Pulpit Commentary
I will set his hand also in the sea, and his right hand in the rivers (comp. Psa_72:8). "The sea" is probably the Mediterranean, and "the rivers" the Euphrates, with its canals and affluents (see 1Ki_4:21, 1Ki_4:24; Psa_137:1). The promise of an extended dominion is implied in 2Sa_7:9.
I will set his hand also in the sea, and his right hand in the rivers (comp. Psa_72:8). "The sea" is probably the Mediterranean, and "the rivers" the Euphrates, with its canals and affluents (see 1Ki_4:21, 1Ki_4:24; Psa_137:1). The promise of an extended dominion is implied in 2Sa_7:9.
26He shall cry unto me, Thou art my father, my God, and the rock of my salvation.
The Pulpit Commentary
He shall cry unto me, Thou art my Father. My God, and the Rock of my salvation (see 2Sa_22:2, 2Sa_22:3, 2Sa_22:47).
He shall cry unto me, Thou art my Father. My God, and the Rock of my salvation (see 2Sa_22:2, 2Sa_22:3, 2Sa_22:47).
★27Also I will make him my firstborn, higher than the kings of the earth.
The Pulpit Commentary
Also I will make him my firstborn. There is but one true "Firstborn"—"the Only Begotten of the Father." All other so called "firstborns"—as Israel (Exo_4:22), Ephraim (Jer_31:9), David—are reflections or representatives, in some way or other, of the real and only true "Firstborn." Higher than the kings of the earth; literally, the most high above the kings of the earth; i.e. standing to the other "kings of the earth" as "the Most High" to his angelic ministers.
Also I will make him my firstborn. There is but one true "Firstborn"—"the Only Begotten of the Father." All other so called "firstborns"—as Israel (Exo_4:22), Ephraim (Jer_31:9), David—are reflections or representatives, in some way or other, of the real and only true "Firstborn." Higher than the kings of the earth; literally, the most high above the kings of the earth; i.e. standing to the other "kings of the earth" as "the Most High" to his angelic ministers.
28My mercy will I keep for him for evermore, and my covenant shall stand fast with him.
The Pulpit Commentary
My mercy will I keep for him for evermore. And my covenant shall stand fast with him (see 2Sa_7:16; 2Sa_23:5).
My mercy will I keep for him for evermore. And my covenant shall stand fast with him (see 2Sa_7:16; 2Sa_23:5).
29His seed also will I make to endure for ever, and his throne as the days of heaven.
The Pulpit Commentary
His seed also will I make to endure forever. And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2Sa_7:12, 2Sa_7:16)
His seed also will I make to endure forever. And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2Sa_7:12, 2Sa_7:16)
30If his children forsake my law, and walk not in my judgments;
The Pulpit Commentary
If his children forsake my Law, and walk not in my judgments. Solomon himself began the falling away (1Ki_11:1-8). He was followed by Rehoboam (2Ch_12:1), Ahaziah (2Ki_8:27), Joash (2Ch_24:17-24), Uzziah (2Ch_26:16-20), Ahaz (2Ki_16:2-18), Manasseh (2Ki_21:2-16), Amon (2Ki_21:20-22), Jehoahaz (2Ki_23:32), Jehoiakim (2Ki_23:37), Jehoiachin (2Ki_24:9), and Zedekiah (2Ki_24:19), all of whom "did evil in the sight of the Lord"—forsook his Law, and walked not in has judgments.
If his children forsake my Law, and walk not in my judgments. Solomon himself began the falling away (1Ki_11:1-8). He was followed by Rehoboam (2Ch_12:1), Ahaziah (2Ki_8:27), Joash (2Ch_24:17-24), Uzziah (2Ch_26:16-20), Ahaz (2Ki_16:2-18), Manasseh (2Ki_21:2-16), Amon (2Ki_21:20-22), Jehoahaz (2Ki_23:32), Jehoiakim (2Ki_23:37), Jehoiachin (2Ki_24:9), and Zedekiah (2Ki_24:19), all of whom "did evil in the sight of the Lord"—forsook his Law, and walked not in has judgments.
31If they break my statutes, and keep not my commandments;
The Pulpit Commentary
If they break my statutes, and keep not my commandments; rather, if they profane my statutes; i.e. make light of them, either in their words or in their lives.
If they break my statutes, and keep not my commandments; rather, if they profane my statutes; i.e. make light of them, either in their words or in their lives.
32Then will I visit their transgression with the rod, and their iniquity with stripes.
The Pulpit Commentary
Then will I visit their transgressions with the rod. "The rod" was used upon Solomon (1Ki_11:14-40), Rehoboam (1Ki_12:16-20), Ahaziah (2Ki_9:27), Joash (2Ki_12:17-20), and all the wicked descendants of David, as sufficiently appears from the history of the divided kingdom in Kings and Chronicles. God visited their iniquity with stripes time after time, and generation after generation.
Then will I visit their transgressions with the rod. "The rod" was used upon Solomon (1Ki_11:14-40), Rehoboam (1Ki_12:16-20), Ahaziah (2Ki_9:27), Joash (2Ki_12:17-20), and all the wicked descendants of David, as sufficiently appears from the history of the divided kingdom in Kings and Chronicles. God visited their iniquity with stripes time after time, and generation after generation.
33Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.
The Pulpit Commentary
Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Compare the original promise (2Sa_7:15); and see also 1Ki_11:12, 1Ki_11:13, 1Ki_11:34-39; 1Ki_15:4, 1Ki_15:5, etc. The seed of David was not allowed to fail, but was continued on, until, in the fulness of time, there was born into the world, of David's seed and in David's city, One in whom all the promises made to David could be, and were, accomplished in their utmost fulness.
Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Compare the original promise (2Sa_7:15); and see also 1Ki_11:12, 1Ki_11:13, 1Ki_11:34-39; 1Ki_15:4, 1Ki_15:5, etc. The seed of David was not allowed to fail, but was continued on, until, in the fulness of time, there was born into the world, of David's seed and in David's city, One in whom all the promises made to David could be, and were, accomplished in their utmost fulness.
34My covenant will I not break, nor alter the thing that is gone out of my lips.
The Pulpit Commentary
My covenant will I not break, nor alter the thing that is gone out of my lips (comp. Psa_89:28, and the comment ad loc.). With God is "no variableness, neither shadow of turning" (Jas_1:17).
My covenant will I not break, nor alter the thing that is gone out of my lips (comp. Psa_89:28, and the comment ad loc.). With God is "no variableness, neither shadow of turning" (Jas_1:17).
35Once have I sworn by my holiness that I will not lie unto David.
The Pulpit Commentary
Ones have I sworn by my holiness; rather, one thing have I sworn. (On God's oath to David, see Psa_89:3, Psa_89:49, and Psa_132:11.) The present passage shows that it was sworn "by his holiness"—i.e. by his absolute moral perfection. That I will not lie unto David; i.e. that I will keep all my promises to him. God, no doubt, always and in every case "keepeth his promise forever" (Psa_146:6); but in his mercy and loving kindness he condescended to give David a special guarantee of his faithfulness in respect of the promises made to him.
Ones have I sworn by my holiness; rather, one thing have I sworn. (On God's oath to David, see Psa_89:3, Psa_89:49, and Psa_132:11.) The present passage shows that it was sworn "by his holiness"—i.e. by his absolute moral perfection. That I will not lie unto David; i.e. that I will keep all my promises to him. God, no doubt, always and in every case "keepeth his promise forever" (Psa_146:6); but in his mercy and loving kindness he condescended to give David a special guarantee of his faithfulness in respect of the promises made to him.
36His seed shall endure for ever, and his throne as the sun before me.
The Pulpit Commentary
His seed shall endure forever (comp. Psa_89:29). And his throne as the sun before me; i.e. shall endure as the sun (comp. Psa_72:5 and 2Sa_7:13).
His seed shall endure forever (comp. Psa_89:29). And his throne as the sun before me; i.e. shall endure as the sun (comp. Psa_72:5 and 2Sa_7:13).
37It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.
The Pulpit Commentary
It shall be established forever as the moon (comp. Psa_72:7). And as a faithful witness in heaven. Some understand this expression of the moon; but, as Professor Cheyne comments, "Who could witness that such great things were true but Jehovah?" (So too Delitzsch, Kay, and Canon Cook.) If this be regarded as the true meaning, it will be better to translate, "the true witness." Job's citation of God as his witness (Job_16:19) is scarcely parallel.
It shall be established forever as the moon (comp. Psa_72:7). And as a faithful witness in heaven. Some understand this expression of the moon; but, as Professor Cheyne comments, "Who could witness that such great things were true but Jehovah?" (So too Delitzsch, Kay, and Canon Cook.) If this be regarded as the true meaning, it will be better to translate, "the true witness." Job's citation of God as his witness (Job_16:19) is scarcely parallel.
38But thou hast cast off and abhorred, thou hast been wroth with thine anointed.
Jamieson-Fausset-Brown
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
cast off--and rejected (compare Psa 15:4; 43:2; 44:9).
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
cast off--and rejected (compare Psa 15:4; 43:2; 44:9).
The Pulpit Commentary
A sudden and complete change here sets in. Rejoicing is turned into mourning, eulogy into complaint. Notwithstanding all the promises of God, notwithstanding his inherent and essential "faithfulness," the Davidical king and his kingdom are at the last gasp. Seemingly, every promise made has been broken, every hope held out of good turned into an actuality of evil. God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defenses, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel's adversaries, caused them to rejoice and triumph in Israel's disgrace and suffering; he has covered the king with shame, and cut short the days of his youth. How is this? And what is to be the end of it?
But thou hast cast off and abhorred, thou hast been wroth with thine anointed. The first "thou" is emphatic—אתּה, THOU, "the faithful Witness;" THOU, who hast made all these promises, art the very One who has falsified them all—who hast "been wroth with thine anointed," abhorred (or rejected) him, and cast him off:
A sudden and complete change here sets in. Rejoicing is turned into mourning, eulogy into complaint. Notwithstanding all the promises of God, notwithstanding his inherent and essential "faithfulness," the Davidical king and his kingdom are at the last gasp. Seemingly, every promise made has been broken, every hope held out of good turned into an actuality of evil. God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defenses, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel's adversaries, caused them to rejoice and triumph in Israel's disgrace and suffering; he has covered the king with shame, and cut short the days of his youth. How is this? And what is to be the end of it?
But thou hast cast off and abhorred, thou hast been wroth with thine anointed. The first "thou" is emphatic—אתּה, THOU, "the faithful Witness;" THOU, who hast made all these promises, art the very One who has falsified them all—who hast "been wroth with thine anointed," abhorred (or rejected) him, and cast him off:
39Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.
The Pulpit Commentary
Thou hast made void the covenant of thy servant; or, "abhorred" (Cheyne, Revised Version). The verb is a very unusual one, occurring only here and in Lam_2:7. Thou hast profaned his crown by casting it to the ground (comp. Psa_74:7). The theocratic crown was so holy a thing, that any degradation of it might be regarded as a "profanation."
Thou hast made void the covenant of thy servant; or, "abhorred" (Cheyne, Revised Version). The verb is a very unusual one, occurring only here and in Lam_2:7. Thou hast profaned his crown by casting it to the ground (comp. Psa_74:7). The theocratic crown was so holy a thing, that any degradation of it might be regarded as a "profanation."
40Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.
The Pulpit Commentary
Thou hast broken down all his hedges; i.e. "all his defences"—the strongholds, that guarded the frontiers of the land, were brought to ruin.
Thou hast broken down all his hedges; i.e. "all his defences"—the strongholds, that guarded the frontiers of the land, were brought to ruin.
41All that pass by the way spoil him: he is a reproach to his neighbours.
The Pulpit Commentary
All that pass by the way spoil him. This feature of the situation recalls 2Ki_24:2, but might, no doubt, suit also other times of distress. He is a reproach to his neighbours; or, "he is become a reproach" (comp. Neh_1:3; Neh_2:17; Psa_44:13; Psa_79:4, etc.).
All that pass by the way spoil him. This feature of the situation recalls 2Ki_24:2, but might, no doubt, suit also other times of distress. He is a reproach to his neighbours; or, "he is become a reproach" (comp. Neh_1:3; Neh_2:17; Psa_44:13; Psa_79:4, etc.).
42Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.
The Pulpit Commentary
Thou hast set up the right hand of his adversaries; i.e." thou hast increased their power and strength, exalted them, and depressed him." Thou hast made all his enemies to rejoice (comp. Psa_35:15, "In mine adversity they rejoiced;" and see also Mic_7:8; Oba_1:10-12). Every depression of Israel caused the neighbouring nations, who alike feared them and detested them, to rejoice.
Thou hast set up the right hand of his adversaries; i.e." thou hast increased their power and strength, exalted them, and depressed him." Thou hast made all his enemies to rejoice (comp. Psa_35:15, "In mine adversity they rejoiced;" and see also Mic_7:8; Oba_1:10-12). Every depression of Israel caused the neighbouring nations, who alike feared them and detested them, to rejoice.
43Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.
The Pulpit Commentary
Thou hast also turned the edge of his sword; literally, the rock of his sword. It is not quite clear whether a "blunting of the sword," or a "turning to flight of those who drew the sword," is intended. In either ease the phrase implies military disaster. And hast not made him to stand in the battle; i.e. '" hast caused him to give way before his enemies." The words imply defeat in the open field.
Thou hast also turned the edge of his sword; literally, the rock of his sword. It is not quite clear whether a "blunting of the sword," or a "turning to flight of those who drew the sword," is intended. In either ease the phrase implies military disaster. And hast not made him to stand in the battle; i.e. '" hast caused him to give way before his enemies." The words imply defeat in the open field.
44Thou hast made his glory to cease, and cast his throne down to the ground.
The Pulpit Commentary
Thou hast made his glory to cease; literally, thou hast put an end to his brightness; but the meaning is that given in the text. And cast his throne down to the ground (comp. Psa_89:39).
Thou hast made his glory to cease; literally, thou hast put an end to his brightness; but the meaning is that given in the text. And cast his throne down to the ground (comp. Psa_89:39).
45The days of his youth hast thou shortened: thou hast covered him with shame. Selah.
The Pulpit Commentary
The days of his youth hast thou shortened. This does not seem to mean an actual cutting short by death (since the Davidical king has been spoken of as alive in Psa_89:38, Psa_89:41, Psa_89:43), but rather a cutting short of youthful energy and vigour, a premature senescence, such as may well have fallen upon Jehoiachin or Zedekiah. Thou hast covered him with shame; or, "heaped shame upon him"—"covered him up with shame." The phrase would suit Jehoiachin, who was kept in prison by Nebuchadnezzar, and in "prison garments" (2Ki_25:29), for the space of thirty-five years.
The days of his youth hast thou shortened. This does not seem to mean an actual cutting short by death (since the Davidical king has been spoken of as alive in Psa_89:38, Psa_89:41, Psa_89:43), but rather a cutting short of youthful energy and vigour, a premature senescence, such as may well have fallen upon Jehoiachin or Zedekiah. Thou hast covered him with shame; or, "heaped shame upon him"—"covered him up with shame." The phrase would suit Jehoiachin, who was kept in prison by Nebuchadnezzar, and in "prison garments" (2Ki_25:29), for the space of thirty-five years.
46How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?
The Pulpit Commentary
The psalm ends with an appeal to God—"How long" is the present state of things to continue? How long is God's wrath to endure? Will he not remember how weak and futile, how short-lived and fleeting, the whole race of man is? Well he not bethink him of his old loving kindnesses to David, and of the promises made to him, and confirmed by oath? Will he not therefore remove their reproach from Israel, and especially from his anointed, on whom the disgrace chiefly falls? To these questions there can be but one answer. God will assuredly make his faithfulness known (see Psa_89:1).
How long, Lord? wilt thou hide thyself forever; (comp. Psa_13:1; Psa_74:10; Psa_79:5). Shall thy wrath burn like fire? i.e. furiously, without cessation, till all be consumed.
The psalm ends with an appeal to God—"How long" is the present state of things to continue? How long is God's wrath to endure? Will he not remember how weak and futile, how short-lived and fleeting, the whole race of man is? Well he not bethink him of his old loving kindnesses to David, and of the promises made to him, and confirmed by oath? Will he not therefore remove their reproach from Israel, and especially from his anointed, on whom the disgrace chiefly falls? To these questions there can be but one answer. God will assuredly make his faithfulness known (see Psa_89:1).
How long, Lord? wilt thou hide thyself forever; (comp. Psa_13:1; Psa_74:10; Psa_79:5). Shall thy wrath burn like fire? i.e. furiously, without cessation, till all be consumed.
47Remember how short my time is: wherefore hast thou made all men in vain?
The Pulpit Commentary
Remember how short my time is. Consider how short-lived is the whole race of men. Come, therefore, to our deliverance quickly. Wherefore hast thou made all men in vain? literally, for what vanity thou hast made all the sons of men. Another point suggested for God's consideration, as fitted to call forth his compassion.
Remember how short my time is. Consider how short-lived is the whole race of men. Come, therefore, to our deliverance quickly. Wherefore hast thou made all men in vain? literally, for what vanity thou hast made all the sons of men. Another point suggested for God's consideration, as fitted to call forth his compassion.
★48What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.
The Pulpit Commentary
What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? An expansion of the first clause of Psa_89:47. Man's littleness, feebleness, and fleetingness should draw forth the pity and loving kindness of God.
What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? An expansion of the first clause of Psa_89:47. Man's littleness, feebleness, and fleetingness should draw forth the pity and loving kindness of God.
49Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth?
The Pulpit Commentary
Lord, where are thy former loving kindnesses? or, "thy ancient mercies," those "sure mercies of David," whereof Isaiah spoke (ch. Iv. 3). Which thou swarest unto David in thy truth.
Lord, where are thy former loving kindnesses? or, "thy ancient mercies," those "sure mercies of David," whereof Isaiah spoke (ch. Iv. 3). Which thou swarest unto David in thy truth.
50Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;
The Pulpit Commentary
Remember, Lord, the reproach of thy servants; i.e. the reproach under which all thy people lie so long as their enemies are allowed to plunder and oppress them at their pleasure (see Psa_89:40-44). Remember also how I do bear in my bosom the reproach of all the mighty people. The reproach under which his countrymen lie—a reproach laid on them by "all the mighty people among whom they dwell—falls on the psalmist's heart with especial weight through his deep sympathy with all of them.
Remember, Lord, the reproach of thy servants; i.e. the reproach under which all thy people lie so long as their enemies are allowed to plunder and oppress them at their pleasure (see Psa_89:40-44). Remember also how I do bear in my bosom the reproach of all the mighty people. The reproach under which his countrymen lie—a reproach laid on them by "all the mighty people among whom they dwell—falls on the psalmist's heart with especial weight through his deep sympathy with all of them.
51Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.
The Pulpit Commentary
Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed. The reproach which rests upon the people rests no less upon their king—upon his "footsteps," his movements, all that he does, "every step he takes" (Bishop Perowne). This is an additional affliction to the psalmist, and emphasizes his last cry to God for mercy.
Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed. The reproach which rests upon the people rests no less upon their king—upon his "footsteps," his movements, all that he does, "every step he takes" (Bishop Perowne). This is an additional affliction to the psalmist, and emphasizes his last cry to God for mercy.
52Blessed be the LORD for evermore. Amen, and Amen.
The Pulpit Commentary
Blessed be the Lord forevermore. Amen, and Amen. This detached verse, not necessarily from the same hand as the rest of the psalm, winds up, with the usual refrain, the Third Book.
Blessed be the Lord forevermore. Amen, and Amen. This detached verse, not necessarily from the same hand as the rest of the psalm, winds up, with the usual refrain, the Third Book.
THE HOLY BIBLE
Psalms
Chapter 89
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105