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Teks -- Psalms 89:1-52 (NET)

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Psalm 89
89:1 A well-written song by Ethan the Ezrachite. I will sing continually about the Lord’s faithful deeds; to future generations I will proclaim your faithfulness. 89:2 For I say, “Loyal love is permanently established; in the skies you set up your faithfulness.” 89:3 The Lord said, “I have made a covenant with my chosen one; I have made a promise on oath to David, my servant: 89:4 ‘I will give you an eternal dynasty and establish your throne throughout future generations.’” (Selah) 89:5 O Lord, the heavens praise your amazing deeds, as well as your faithfulness in the angelic assembly. 89:6 For who in the skies can compare to the Lord? Who is like the Lord among the heavenly beings, 89:7 a God who is honored in the great angelic assembly, and more awesome than all who surround him? 89:8 O Lord, sovereign God! Who is strong like you, O Lord? Your faithfulness surrounds you. 89:9 You rule over the proud sea. When its waves surge, you calm them. 89:10 You crushed the Proud One and killed it; with your strong arm you scattered your enemies. 89:11 The heavens belong to you, as does the earth. You made the world and all it contains. 89:12 You created the north and the south. Tabor and Hermon rejoice in your name. 89:13 Your arm is powerful, your hand strong, your right hand victorious. 89:14 Equity and justice are the foundation of your throne. Loyal love and faithfulness characterize your rule. 89:15 How blessed are the people who worship you! O Lord, they experience your favor. 89:16 They rejoice in your name all day long, and are vindicated by your justice. 89:17 For you give them splendor and strength. By your favor we are victorious. 89:18 For our shield belongs to the Lord, our king to the Holy One of Israel. 89:19 Then you spoke through a vision to your faithful followers and said: “I have energized a warrior; I have raised up a young man from the people. 89:20 I have discovered David, my servant. With my holy oil I have anointed him as king. 89:21 My hand will support him, and my arm will strengthen him. 89:22 No enemy will be able to exact tribute from him; a violent oppressor oppressor will not be able to humiliate him. 89:23 I will crush his enemies before him; I will strike down those who hate him. 89:24 He will experience my faithfulness and loyal love, and by my name he will win victories. 89:25 I will place his hand over the sea, his right hand over the rivers. 89:26 He will call out to me, ‘You are my father, my God, and the protector who delivers me.’ 89:27 I will appoint him to be my firstborn son, the most exalted of the earth’s kings. 89:28 I will always extend my loyal love to him, and my covenant with him is secure. 89:29 I will give him an eternal dynasty, and make his throne as enduring as the skies above. 89:30 If his sons reject my law and disobey my regulations, 89:31 if they break my rules and do not keep my commandments, 89:32 I will punish their rebellion by beating them with a club, their sin by inflicting them with bruises. 89:33 But I will not remove my loyal love from him, nor be unfaithful to my promise. 89:34 I will not break my covenant or go back on what I promised. 89:35 Once and for all I have vowed by my own holiness, I will never deceive David. 89:36 His dynasty will last forever. His throne will endure before me, like the sun, 89:37 it will remain stable, like the moon, his throne will endure like the skies.” (Selah) 89:38 But you have spurned and rejected him; you are angry with your chosen king. 89:39 You have repudiated your covenant with your servant; you have thrown his crown to the ground. 89:40 You have broken down all his walls; you have made his strongholds a heap of ruins. 89:41 All who pass by have robbed him; he has become an object of disdain to his neighbors. 89:42 You have allowed his adversaries to be victorious, and all his enemies to rejoice. 89:43 You turn back his sword from the adversary, and have not sustained him in battle. 89:44 You have brought to an end his splendor, and have knocked his throne to the ground. 89:45 You have cut short his youth, and have covered him with shame. (Selah) 89:46 How long, O Lord, will this last? Will you remain hidden forever? Will your anger continue to burn like fire? 89:47 Take note of my brief lifespan! Why do you make all people so mortal? 89:48 No man can live on without experiencing death, or deliver his life from the power of Sheol. (Selah) 89:49 Where are your earlier faithful deeds, O Lord, the ones performed in accordance with your reliable oath to David? 89:50 Take note, O Lord, of the way your servants are taunted, and of how I must bear so many insults from people! 89:51 Your enemies, O Lord, hurl insults; they insult your chosen king as they dog his footsteps. 89:52 The Lord deserves praise forevermore! We agree! We agree!
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Ethan a wise man, an Ezrahite, in Solomons time,son of Zerah son of Judah; the father of Azariah,son of Zimmah, of Gershom of Levi; ancestor of Asaph; the father of Adaiah,son of Kishi (Merari Levi); a worship leader in David's time
 · Ezrahite a descendant of Ezrah
 · Hermon a mountain half way between Damascus and Tyre
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Maskil a literary or musical term
 · Rahab a woman inkeeper in Jericho who hid two Hebrew spies; ancester of Boaz and of Jesus,an English name representing two different Hebrew names,as representing the Hebrew name 'Rahab',poetic synonym for Egypt and or the exodus (IBD),the mythical monster of chaos, mainly to do with an unruly sea,as representing the Hebrew name 'Raxab', which has a velar fricative in the middle.,a woman of Jericho; wife of Salmon (Matt. 1:5)
 · Selah a musical notation for crescendo or emphasis by action (IBD)
 · Sheol the place of the dead
 · Tabor a mountain on the border between Issachar, Zebulun and Naphtali,a place near Bethel where there was a notable oak tree (OS),a town of Zebulun near Issachar given to the Merarites


Topik/Tema Kamus: Ethan | EZRAHITE | KING, CHRIST AS | PSALMS, BOOK OF | INTERCESSION | Music | FAITHFUL; FAITHFULNESS | Job, Book of | God | Jesus, The Christ | Church | David | Covenant | MEDIATION; MEDIATOR | Government | Afflictions and Adversities | Arm | King | Truth | COVENANT, IN THE OLD TESTAMENT | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , PBC , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 89:1 - Sing He prefaces this, lest the following complainers of present miseries should argue ingratitude for former mercies.

He prefaces this, lest the following complainers of present miseries should argue ingratitude for former mercies.

Wesley: Psa 89:1 - Faithfulness Whatsoever hath befallen us, it proceeded not from thy unfaithfulness.

Whatsoever hath befallen us, it proceeded not from thy unfaithfulness.

Wesley: Psa 89:2 - Establish As firmly and durably as the heavens themselves.

As firmly and durably as the heavens themselves.

Wesley: Psa 89:3 - Chosen With David; whom I have chosen to the kingdom.

With David; whom I have chosen to the kingdom.

Wesley: Psa 89:4 - Build up I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ.

I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ.

Wesley: Psa 89:5 - Heavens The inhabitants of heaven.

The inhabitants of heaven.

Wesley: Psa 89:5 - Faithfulness Understand, shall be praised; which supplements are usual in scripture.

Understand, shall be praised; which supplements are usual in scripture.

Wesley: Psa 89:6 - Among The highest angels.

The highest angels.

Wesley: Psa 89:7 - Feared With a fear of reverence.

With a fear of reverence.

Wesley: Psa 89:7 - Saints The whole society of angels.

The whole society of angels.

Wesley: Psa 89:7 - All that That encompass his throne.

That encompass his throne.

Wesley: Psa 89:8 - Round thee Like a girdle encompassing thee. It appears in all thy words and works.

Like a girdle encompassing thee. It appears in all thy words and works.

Wesley: Psa 89:10 - Rhahab Egypt.

Egypt.

Wesley: Psa 89:12 - Tabor The several parts of the land of Canaan, both within Jordan, where mount Tabor is; and without it, where Hermon lies.

The several parts of the land of Canaan, both within Jordan, where mount Tabor is; and without it, where Hermon lies.

Wesley: Psa 89:12 - Rejoice Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice.

Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice.

Wesley: Psa 89:12 - In By thy favour.

By thy favour.

Wesley: Psa 89:14 - Justice and judgment Justice in judging.

Justice in judging.

Wesley: Psa 89:15 - Know Who enjoy the presence of God and his ordinances, to which they are called by the sound of trumpets.

Who enjoy the presence of God and his ordinances, to which they are called by the sound of trumpets.

Wesley: Psa 89:15 - Walk Under the comfortable influences of thy favour.

Under the comfortable influences of thy favour.

Wesley: Psa 89:16 - Name In the knowledge and remembrance of thy name, of thy infinite power and goodness.

In the knowledge and remembrance of thy name, of thy infinite power and goodness.

Wesley: Psa 89:17 - The glory To thee alone belongs the glory of all their valiant achievements.

To thee alone belongs the glory of all their valiant achievements.

Wesley: Psa 89:19 - Vision Which then was the usual way by which God spake to the prophets.

Which then was the usual way by which God spake to the prophets.

Wesley: Psa 89:19 - Holy one To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan.

To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan.

Wesley: Psa 89:19 - Laid help I have provided help for my people.

I have provided help for my people.

Wesley: Psa 89:19 - Upon Upon a person of singular courage and wisdom.

Upon a person of singular courage and wisdom.

Wesley: Psa 89:22 - Exact Not conquer him or make him tributary.

Not conquer him or make him tributary.

Wesley: Psa 89:25 - Set Establish his power and dominion.

Establish his power and dominion.

Wesley: Psa 89:25 - The sea The mid - land sea.

The mid - land sea.

Wesley: Psa 89:25 - The rivers Euphrates, called rivers, in regard of divers branches of it, and rivers which flow into it. So here is a description of the uttermost bounds of the p...

Euphrates, called rivers, in regard of divers branches of it, and rivers which flow into it. So here is a description of the uttermost bounds of the promised land.

Wesley: Psa 89:27 - My first born - As he calls me father, Psa 89:26, so I will make him my son, yea my first-born; who had divers privileges above other sons. This and the follow...

born - As he calls me father, Psa 89:26, so I will make him my son, yea my first-born; who had divers privileges above other sons. This and the following passage in some sort agree to David, but are properly accomplished in Christ.

Wesley: Psa 89:27 - Higher This also was in some sort accomplished in David, but more fully in the Messiah.

This also was in some sort accomplished in David, but more fully in the Messiah.

Wesley: Psa 89:29 - For ever To sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ.

To sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ.

Wesley: Psa 89:37 - A witness The rainbow, which is God's faithful witness, a token of God's everlasting covenant between God and every living creature for perpetual generations, G...

The rainbow, which is God's faithful witness, a token of God's everlasting covenant between God and every living creature for perpetual generations, Gen 9:12, Gen 9:16.

Wesley: Psa 89:38 - But Having hitherto declared the certainty of God's promises, he now humbly expostulates with God about it.

Having hitherto declared the certainty of God's promises, he now humbly expostulates with God about it.

Wesley: Psa 89:45 - Youth The youthful and flourishing estate of David's kingdom was very short, and reached not beyond his next successor.

The youthful and flourishing estate of David's kingdom was very short, and reached not beyond his next successor.

Wesley: Psa 89:47 - Short Our time, the time of our king and kingdom, in whose name the psalmist puts up this petition.

Our time, the time of our king and kingdom, in whose name the psalmist puts up this petition.

Wesley: Psa 89:47 - Wherefore Wherefore hast thou made us and our king (and consequently all other men, whose condition is nothing better than ours) in vain, or to so little purpos...

Wherefore hast thou made us and our king (and consequently all other men, whose condition is nothing better than ours) in vain, or to so little purpose? Didst thou raise us and him, settle the crown upon David's head by a solemn covenant, and vouchsafe so many and great promises and privileges, and all this but for a few years, that our crown and glory should be taken from us, within a little time after it was put upon our heads?

Wesley: Psa 89:48 - What man All men at their best estate are mortal and miserable; kings and people must unavoidably die by the conditions of their natures; and therefore, Lord, ...

All men at their best estate are mortal and miserable; kings and people must unavoidably die by the conditions of their natures; and therefore, Lord, do not increase our affliction.

Wesley: Psa 89:50 - How I We thy servants; our king and his people; of whom he speaks as of one person.

We thy servants; our king and his people; of whom he speaks as of one person.

Wesley: Psa 89:51 - Anointed By whom he seems to understand either first the kings of Judah, the singular number being put for the plural; and by their footsteps may be meant eith...

By whom he seems to understand either first the kings of Judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, or the memorials of their ancient splendor; or secondly the Messiah, whom the Jews continually expected for a long time, which being well known to many of the Heathens, they reproached the Jews, with the vanity of this expectation. And by the footsteps of the Messiah, he may understand his coming.

Wesley: Psa 89:52 - Blessed Let thine enemies reproach thee and thy promises concerning the sending of the Messiah, I will heartily bless and praise thee for them, and encourage ...

Let thine enemies reproach thee and thy promises concerning the sending of the Messiah, I will heartily bless and praise thee for them, and encourage myself with them.

JFB: Psa 89:1 - -- 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 t...

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. (Psa. 89:1-52)

JFB: Psa 89:1 - mercies Those promised (Isa 55:3; Act 13:34), and--

Those promised (Isa 55:3; Act 13:34), and--

JFB: Psa 89:1 - faithfulness That is, in fulfilling them.

That is, in fulfilling them.

JFB: Psa 89:2 - I have said Expressed, as well as felt, my convictions (2Co 4:13).

Expressed, as well as felt, my convictions (2Co 4:13).

JFB: Psa 89:3-4 - -- The object of this faith expressed in God's words (2Sa 7:11-16).

The object of this faith expressed in God's words (2Sa 7:11-16).

JFB: Psa 89:3-4 - with Or literally, "to"

Or literally, "to"

JFB: Psa 89:3-4 - my chosen As the covenant is in the form of a promise.

As the covenant is in the form of a promise.

JFB: Psa 89:6-7 - -- This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare Deu 33:2; Dan 8:1...

This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare Deu 33:2; Dan 8:13).

JFB: Psa 89:6-7 - sons of the mighty (compare Psa 29:1). So is He to be admired on earth.

(compare Psa 29:1). So is He to be admired on earth.

JFB: Psa 89:8-14 - -- 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 ...

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.

JFB: Psa 89:12 - rejoice in thy name Praise Thy perfections by their very existence.

Praise Thy perfections by their very existence.

JFB: Psa 89:15 - -- His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13).

His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13).

JFB: Psa 89:15 - know the joyful sound Understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Lev 25:9, &c.).

Understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Lev 25:9, &c.).

JFB: Psa 89:15 - walk . . . countenance Live in His favor (Psa 4:6; Psa 44:3).

Live in His favor (Psa 4:6; Psa 44:3).

JFB: Psa 89:16-17 - in Or, "by"

Or, "by"

JFB: Psa 89:16-17 - thy righteousness Thy faithful just rule.

Thy faithful just rule.

JFB: Psa 89:16-17 - glory Or, "beauty."

Or, "beauty."

JFB: Psa 89:16-17 - of their strength They shall be adorned as well as protected.

They shall be adorned as well as protected.

JFB: Psa 89:16-17 - our horn Exalt our power (Psa 75:10; Luk 1:69).

Exalt our power (Psa 75:10; Luk 1:69).

JFB: Psa 89:18 - -- (Margin). Thus is introduced the promise to "our shield," "our king," David.|| 15346||1||19||0||@Then==--when the covenant was established, of whose e...

(Margin). Thus is introduced the promise to "our shield," "our king," David.|| 15346||1||19||0||@Then==--when the covenant was established, of whose execution the exalted views of God now given furnish assurance.

JFB: Psa 89:18 - thou . . . to thy holy one Or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).

Or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).

JFB: Psa 89:18 - laid help Literally, "given help." David was chosen and then exalted.

Literally, "given help." David was chosen and then exalted.

JFB: Psa 89:20 - I have found Having sought and then selected him (1Sa 16:1-6).

Having sought and then selected him (1Sa 16:1-6).

JFB: Psa 89:21 - -- Will protect and sustain (Isa 41:10),

Will protect and sustain (Isa 41:10),

JFB: Psa 89:22-25 - by restraining and conquering his enemies, and performing My gracious purpose of extending his dominion

JFB: Psa 89:25 - hand [and] right hand Power (Psa 17:7; Psa 60:5).

Power (Psa 17:7; Psa 60:5).

JFB: Psa 89:25 - sea, and . . . rivers Limits of his empire (Psa 72:8).

Limits of his empire (Psa 72:8).

JFB: Psa 89:26-27 - first-born One who is chief, most beloved or distinguished (Exo 4:22; Col 1:15). In God's sight and purposes he was the first among all monarchs, and specially s...

One who is chief, most beloved or distinguished (Exo 4:22; Col 1:15). In God's sight and purposes he was the first among all monarchs, and specially so in his typical relation to Christ.|| 15355||1||10||0||This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force (Psa 72:5, Psa 72:7, Psa 72:17).

JFB: Psa 89:35 - Once One thing (Psa 27:4).

One thing (Psa 27:4).

JFB: Psa 89:35 - by my holiness As a holy God.

As a holy God.

JFB: Psa 89:35 - that I will not lie Literally, "if I lie"--part of the form of swearing (1Sa 24:6; 2Sa 3:35).

Literally, "if I lie"--part of the form of swearing (1Sa 24:6; 2Sa 3:35).

JFB: Psa 89:37 - It shall . . . moon . . . heaven Literally, "As the moon, and the witness in the sky is sure, that is, the moon."|| 15365||1||15||0||present a striking contrast to these glowing promi...

Literally, "As the moon, and the witness in the sky is sure, that is, the moon."|| 15365||1||15||0||present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.

JFB: Psa 89:37 - cast off And rejected (compare Psa 15:4; Psa 43:2; Psa 44:9).

And rejected (compare Psa 15:4; Psa 43:2; Psa 44:9).

JFB: Psa 89:39 - -- An insult to the "crown," as of divine origin, was a profanation.

An insult to the "crown," as of divine origin, was a profanation.

JFB: Psa 89:40-45 - The ruin is depicted under several figures A vineyard whose broken "hedges," and "strongholds," whose ruins invite spoilers and invaders; a warrior, whose enemies are aided by God, and whose sw...

A vineyard whose broken "hedges," and "strongholds," whose ruins invite spoilers and invaders; a warrior, whose enemies are aided by God, and whose sword's "edge"--literally, "rock" or "strength" (Jos 5:2) is useless; and a youth prematurely old.

JFB: Psa 89:45 - days of his youth Or, "youthful vigor," that is, of the royal line, or promised perpetual kingdom, under the figure of a man.

Or, "youthful vigor," that is, of the royal line, or promised perpetual kingdom, under the figure of a man.

JFB: Psa 89:46 - How long, &c. (Compare Psa 13:1; Psa 88:14; Jer 4:4).

(Compare Psa 13:1; Psa 88:14; Jer 4:4).

JFB: Psa 89:47 - -- These expostulations are excited in view of the identity of the prosperity of this kingdom with the welfare of all mankind (Gen 22:18; Psa 72:17; Isa ...

These expostulations are excited in view of the identity of the prosperity of this kingdom with the welfare of all mankind (Gen 22:18; Psa 72:17; Isa 9:7; Isa 11:1-10); for if such is the fate of this chosen royal line.

JFB: Psa 89:48 - What man Literally, "strong man--shall live?" and, indeed, have not all men been made in vain, as to glorifying God?

Literally, "strong man--shall live?" and, indeed, have not all men been made in vain, as to glorifying God?

JFB: Psa 89:49-51 - -- The terms of expostulation are used in view of the actual appearance that God had forsaken His people and forgotten His promise, and the plea for aid ...

The terms of expostulation are used in view of the actual appearance that God had forsaken His people and forgotten His promise, and the plea for aid is urged in view of the reproaches of His and His people's enemies (compare Isa. 37:17-35).

JFB: Psa 89:50 - bear in my bosom As feeling the affliction of the people (Psa 69:9).

As feeling the affliction of the people (Psa 69:9).

JFB: Psa 89:50 - footsteps Ways (Psa 56:6).

Ways (Psa 56:6).

JFB: Psa 89:52 - Blessed, &c. Denotes returning confidence (Psa 34:1-3).

Denotes returning confidence (Psa 34:1-3).

JFB: Psa 89:52 - Amen, and Amen Closes the third book of Psalms.

Closes the third book of Psalms.

Clarke: Psa 89:1 - I will sing of the mercies of the Lord 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 ...

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

Clarke: Psa 89:1 - To all generations 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 Div...

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.

Clarke: Psa 89:2 - Mercy shall be built up for ever Mercy shall be built up for ever - God’ s goodness is the foundation on which his mercy rests; and from that source, and on that foundation, ac...

Mercy shall be built up for ever - God’ s goodness is the foundation on which his mercy rests; and from that source, and on that foundation, acts of mercy shall flow and be built up for ever and ever

Clarke: Psa 89:2 - Thy faithfulness shalt thou establish Thy faithfulness shalt thou establish - What thou hast promised to do to the children of men on earth, thou dost register in heaven, and thy promise...

Thy faithfulness shalt thou establish - What thou hast promised to do to the children of men on earth, thou dost register in heaven, and thy promise shall never fail.

Clarke: Psa 89:3 - I have made a covenant with my chosen I have made a covenant with my chosen - I have made a covenant with Abraham, Isaac, and Jacob; and renewed it with Moses and Joshua in reference to ...

I have made a covenant with my chosen - I have made a covenant with Abraham, Isaac, and Jacob; and renewed it with Moses and Joshua in reference to the Israelites in general: but I have made one with David in especial relation to himself and posterity, of whom, according to the flesh, the Christ is to come. And this is the covenant with David: -

Clarke: Psa 89:4 - Thy seed will I establish for ever, and build up thy throne to all generations Thy seed will I establish for ever, and build up thy throne to all generations - And this covenant had most incontestably Jesus Christ in view. This...

Thy seed will I establish for ever, and build up thy throne to all generations - And this covenant had most incontestably Jesus Christ in view. This is the seed, or posterity, that should sit on the throne, and reign for ever and ever. David and his family are long since become extinct; none of his race has sat on the Jewish throne for more than two thousand years: but the Christ has reigned invariably since that time, and will reign till all his enemies are put under his feet; and to this the psalmist says Selah. It will be so, it is so; and it cannot be otherwise; for the Lord hath sworn that he shall have an euerlasting kingdom, as he has an everlasting priesthood.

Clarke: Psa 89:5 - The heavens shall praise thy wonders The heavens shall praise thy wonders - The works that shall be wrought by this descendant of David shall be so plainly miraculous as shall prove the...

The heavens shall praise thy wonders - The works that shall be wrought by this descendant of David shall be so plainly miraculous as shall prove their origin to be Divine: and both saints and angels shall join to celebrate his praises

Clarke: Psa 89:5 - Thy faithfulness also Thy faithfulness also - All thy promises shall be fulfilled; and particularly and supereminently those which respect the congregation of the saints ...

Thy faithfulness also - All thy promises shall be fulfilled; and particularly and supereminently those which respect the congregation of the saints - the assemblies of Christian believers.

Clarke: Psa 89:6 - For who in the heaven For who in the heaven - שחק shachak signifies the ethereal regions, all visible or unbounded space; the universe. Who is like Jesus? given in ...

For who in the heaven - שחק shachak signifies the ethereal regions, all visible or unbounded space; the universe. Who is like Jesus? given in his human nature none of the sons of the mighty can be compared with him. He atones for the sin of the world, and saves to the uttermost all who come unto God through him

This may also be considered a reproof to idolaters. Is there any among the heavenly hosts like to God? Even the most glorious of them were made by his hands. Can the stars, or the more distant planets, or the moon, or the sun, be likened unto God most high

Clarke: Psa 89:6 - Who among the sons of the mighty Who among the sons of the mighty - Instead of אלים elim , mighty ones, four of Kennicott’ s and De Rossi’ s MSS. have איל eil , s...

Who among the sons of the mighty - Instead of אלים elim , mighty ones, four of Kennicott’ s and De Rossi’ s MSS. have איל eil , strength: - sons of strength, strong persons. Several of the Versions seem to have read אלהים Elohim , God, instead of אלים elim , strong ones. So my old Psalter, following the Vulgate - For wha in the clowdes sal be evened to Lorde; like sal be to God in sons of God! which it paraphrases thus: "Emang al haly men nane may be evened to Ihu Crist: and nane may be like to hym in God’ s sons: for he is God’ s son be kynde, and thai thrugh grace."

Clarke: Psa 89:7 - God is greatly to be feared God is greatly to be feared - In all religious assemblies the deepest reverence for God should rest upon the people. Where this does not prevail, th...

God is greatly to be feared - In all religious assemblies the deepest reverence for God should rest upon the people. Where this does not prevail, there is no true worship. While some come with a proper Scriptural boldness to the throne of grace, there are others who come into the presence of God with a reprehensible, if not sinful, boldness.

Clarke: Psa 89:8 - O Lord God of hosts O Lord God of hosts - Thou who hast all armies at thy command, and canst serve thyself by every part of thy creation, whether animate or inanimate

O Lord God of hosts - Thou who hast all armies at thy command, and canst serve thyself by every part of thy creation, whether animate or inanimate

Clarke: Psa 89:8 - Who is a strong Lord Who is a strong Lord - See Psa 89:6

Who is a strong Lord - See Psa 89:6

Clarke: Psa 89:8 - Thy faithfulness round about thee? Thy faithfulness round about thee? - Or, more properly, thy faithfulness is round about thee. Thou still keepest thy promises in view. God’ s t...

Thy faithfulness round about thee? - Or, more properly, thy faithfulness is round about thee. Thou still keepest thy promises in view. God’ s truth leads him to fulfill his promises: they stand round his throne as the faithful servants of an eastern monarch stand round their master, waiting for the moment of their dismission to perform his will.

Clarke: Psa 89:9 - Thou rulest the raging of the sea Thou rulest the raging of the sea - Whoever has seen the sea in a storm, when its waves run what is called mountain high, must acknowledge that noth...

Thou rulest the raging of the sea - Whoever has seen the sea in a storm, when its waves run what is called mountain high, must acknowledge that nothing but omnipotent power could rule its raging

Clarke: Psa 89:9 - When the waves thereof arise, thou stillest them When the waves thereof arise, thou stillest them - Thou governest both its flux and reflux. Thou art the Author of storms and calms. There may be a ...

When the waves thereof arise, thou stillest them - Thou governest both its flux and reflux. Thou art the Author of storms and calms. There may be a reference here to the passage of the Red Sea, and the strong wind that agitated its waves at that time; as the next verse seems to indicate.

Clarke: Psa 89:10 - Thou hast broken Rahab Thou hast broken Rahab - Thou hast destroyed the power of Egypt, having overthrown the king and its people when they endeavored to prevent thy peopl...

Thou hast broken Rahab - Thou hast destroyed the power of Egypt, having overthrown the king and its people when they endeavored to prevent thy people from regaining their liberty

Clarke: Psa 89:10 - As one that is slain As one that is slain - The whole clause in the original is, אתה דכאת כחלל רהב attah dikkitha kechalal Rahab , "Thou, like a hero, has...

As one that is slain - The whole clause in the original is, אתה דכאת כחלל רהב attah dikkitha kechalal Rahab , "Thou, like a hero, hast broken down Egypt."Dr. Kennicott has largely proved that חלל chalal , which we render wounded, slain, etc., means a soldier, warrior, hero; and it is certain that this sense agrees better with it than the other in a great number of places. Mr. Berlin translates, Tu contrivisti ut cadaver Aegyptum ; "Thou hast bruised down Egypt like a dead carcass."The whole strength of Egypt could avail nothing against thee. Thou didst trample them down as easily as if they had all been dead carcasses.

Clarke: Psa 89:11 - The heavens are thine The heavens are thine - Thou art the Governor of all things, and the Disposer of all events

The heavens are thine - Thou art the Governor of all things, and the Disposer of all events

Clarke: Psa 89:11 - The world The world - The terraqueous globe

The world - The terraqueous globe

Clarke: Psa 89:11 - And the fullness And the fullness - All the generations of men. Thou hast founded them - thou hast made them, and dost sustain them After this verse, the Editio Prin...

And the fullness - All the generations of men. Thou hast founded them - thou hast made them, and dost sustain them

After this verse, the Editio Princeps of the Hebrew Bible, printed at Soncini, 1488, adds: -

לילה לך אף יום לך
lailah lecha aph yom lecha
ושמש מאור הכינות אתה
vashamesh maor hachinotha attah

To thee is the day; also to thee is the night

Thou hast prepared the light and the sun

But these same words are found in Psa 74:16.

Clarke: Psa 89:12 - The north and the south The north and the south - It is generally supposed that by these four terms all the four quarters of the globe are intended. Tabor, a mountain of Ga...

The north and the south - It is generally supposed that by these four terms all the four quarters of the globe are intended. Tabor, a mountain of Galilee, was on the west of Mount Hermon, which was beyond Jordan, to the east of the source of that river.

Clarke: Psa 89:14 - Justice and judgment are the habitation of thy throne Justice and judgment are the habitation of thy throne - The throne - the government, of God, is founded in righteousness and judgment. He knows what...

Justice and judgment are the habitation of thy throne - The throne - the government, of God, is founded in righteousness and judgment. He knows what is right; he sees what is right; he does what is right; and his judgments are ever according to righteousness. His decisions are all oracles, no one of them is ever reversed

Clarke: Psa 89:14 - Mercy and truth shall go before thy face Mercy and truth shall go before thy face - These shall be the heralds that shall announce the coming of the Judge. His truth binds him to fulfill al...

Mercy and truth shall go before thy face - These shall be the heralds that shall announce the coming of the Judge. His truth binds him to fulfill all his declarations; and his mercy shall be shown to all those who have fled for refuge to the hope that is set before them in the Gospel. See the notes on Psa 85:10, Psa 85:11.

Clarke: Psa 89:15 - Blessed is the people Blessed is the people - " O the blessednesses of that people ( אשרי העם ( elp ashrey haam ) that know the joyful sound;"that are spared to...

Blessed is the people - " O the blessednesses of that people ( אשרי העם ( elp ashrey haam ) that know the joyful sound;"that are spared to hear the sound of the trumpet on the morning of the jubilee, which proclaims deliverance to the captives, and the restoration of all their forfeited estates. "They shall walk vigorously ( יהלכון yehallechun ) in the light of thy countenance"( באור פניך beor paneycha ) - the full persuasion of the approbation of God their Father, Redeemer, and Sanctifier.

Clarke: Psa 89:16 - In thy name shall they rejoice In thy name shall they rejoice - Or, "greatly exult," יגילון yegilun ; "all that day," היום haiyom , the jubilee, referred to above

In thy name shall they rejoice - Or, "greatly exult," יגילון yegilun ; "all that day," היום haiyom , the jubilee, referred to above

Clarke: Psa 89:16 - And in thy righteousness And in thy righteousness - In the declaration of thy righteousness for the remission of sins that are past, Rom 3:25, Rom 3:26

And in thy righteousness - In the declaration of thy righteousness for the remission of sins that are past, Rom 3:25, Rom 3:26

Clarke: Psa 89:16 - Shall they be exalted Shall they be exalted - They shall be justified freely from all things, be purified from all unrighteousness, grow in grace, and in the knowledge of...

Shall they be exalted - They shall be justified freely from all things, be purified from all unrighteousness, grow in grace, and in the knowledge of Jesus Christ here below, and at last be exalted to his right hand to reign with him for ever. The jubilee was a type of the Gospel, and under that type the psalmist here speaks of the glorious advent of the Lord Jesus, and the great happiness of believers in him. Let it be observed that the letters in the above Hebrew words called paragogic, as nun in יהלכון yehallechun , and יגילון yegilun , always increase and deepen the meaning of the words to which they are attached.

Clarke: Psa 89:17 - For thou art the glory of their strength For thou art the glory of their strength - They are strong in faith, and give glory to thee, because they know that their strength cometh from the L...

For thou art the glory of their strength - They are strong in faith, and give glory to thee, because they know that their strength cometh from the Lord of hosts

Clarke: Psa 89:17 - And in thy favor our horn shall be exalted And in thy favor our horn shall be exalted - Instead of תרום tarum , "shall be exalted," תרים tarim , "thou shalt exalt,"is the reading of ...

And in thy favor our horn shall be exalted - Instead of תרום tarum , "shall be exalted," תרים tarim , "thou shalt exalt,"is the reading of several MSS.: but תרום tarum , "shall be exalted,"is supported by forty-four of Kennicott’ s MSS., and sixty of De Rossi’ s, as well as by several ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic Versions. In the enjoyment of the Divine favor they shall grow more wise, more holy, more powerful, and, consequently, more happy.

Clarke: Psa 89:19 - Then thou spakest in vision to thy holy one Then thou spakest in vision to thy holy one - Instead of חסידך chasidecha , "thy holy one," חסידיך chasideycha , "thy holy ones,"is the ...

Then thou spakest in vision to thy holy one - Instead of חסידך chasidecha , "thy holy one," חסידיך chasideycha , "thy holy ones,"is the reading of sisty-three of Kennicott’ s and seventy-one of De Rossi’ s MSS., and a great number of editions besides

If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad

For what God revealed to Samuel relative to David, see 2Sa 7:5, etc.; 1Ch 11:2, 1Ch 11:3; and for what he said to Nathan on the same subject, see 1Ch 17:3, 1Ch 17:7-15. All the Versions have the word in the plural.

Clarke: Psa 89:20 - I have found David my servant I have found David my servant - This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; se...

I have found David my servant - This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; see 1Sa 16:1, 1Sa 16:12. Here the psalmist begins to reason with God relative to David, his posterity, and the perpetuity of his kingdom; which promises appear now to have utterly failed, as the throne had been overturned, and all the people carried into captivity. But all these things may have reference to Christ and his kingdom; for we are assured that David was a type of the Messiah.

Clarke: Psa 89:22 - The enemy shall not exact upon him The enemy shall not exact upon him - None of his enemies shall be able to prevail against him. It is worthy of remark that David was never overthrow...

The enemy shall not exact upon him - None of his enemies shall be able to prevail against him. It is worthy of remark that David was never overthrown; he finally conquered every foe that rose up against him. Saul’ s persecution, Absalom’ s revolt, Sheba’ s conspiracy, and the struggle made by the partisans of the house of Saul after his death, only tended to call forth David’ s skill, courage, and prowess, and to seat him more firmly on his throne. The Philistines, the Ammonites, the Syrians, etc., united all their forces to crush him, but in vain: "God beat down all his foes before his face,"and variously plagued those who opposed him, Psa 89:23.

Clarke: Psa 89:25 - I will set his hand also in the sea I will set his hand also in the sea - This was literally fulfilled in David. Hand signifies power or authority; he set his hand on the sea in conque...

I will set his hand also in the sea - This was literally fulfilled in David. Hand signifies power or authority; he set his hand on the sea in conquering the Philistines, and extending his empire along the coast of the Mediterranean Sea, from Tyre to Pelusium. All the coasts of the Red Sea, the Persian Gulf, and the Arabic Ocean, might be said to have been under his government, for they all paid tribute to him or his son Solomon

Clarke: Psa 89:25 - His right hand in the rivers His right hand in the rivers - First, the Euphrates: he subjected all Syria, and even a part of Mesopotamia; 2Sa 8:3; 1Ch 18:3. He also took Damascu...

His right hand in the rivers - First, the Euphrates: he subjected all Syria, and even a part of Mesopotamia; 2Sa 8:3; 1Ch 18:3. He also took Damascus, and consequently had his hand or authority over the river Chrysorrhoes, or Baraddi; and in his conquest of all Syria his hand must have been on the Orontes and other rivers in that region. But if this be considered as referring to the typical David, we see that He was never conquered; he never lost a battle; the hosts of hell pursued him in vain. Satan was discomfited, and all his enemies bruised under his feet. Even over death he triumphed; and as to his dominion, it has spread and is spreading over all the isles of the sea, and the continents of the world.

Clarke: Psa 89:27 - I will make him my first-born I will make him my first-born - I will deal with him as a father by his first-born son, to whom a double portion of possessions and honors belong. F...

I will make him my first-born - I will deal with him as a father by his first-born son, to whom a double portion of possessions and honors belong. First-born. is not always to be understood literally in Scripture. It often signifies simply a well-beloved, or best-beloved son; one preferred to all the rest, and distinguished by some eminent prerogative. Thus God calls Israel his son, his first-born, Exo 4:22. See also Sirach 36:12. And even Ephraim is called God’ s first-born, Jer 31:9. In the same sense it is sometimes applied even to Jesus Christ himself, to signify his supereminent dignity; not the eternal Sonship of his Divine nature, as inveterate prejudice and superficial thinking have supposed.

Clarke: Psa 89:29 - His seed also will I make to endure for ever His seed also will I make to endure for ever - This ean apply only to the spiritual David. The posterity of David are long since extinct, or so blen...

His seed also will I make to endure for ever - This ean apply only to the spiritual David. The posterity of David are long since extinct, or so blended with the remaining Jews as to be utterly indiscernible; but Jesus ever liveth, and his seed (Christians) are spread, and are spreading over all nations; and his throne is eternal. As to his manhood, he is of the house and lineage of David; the government is upon his shoulders, and of its increase there shall be no end, upon the throne of David and on his kingdom to order it and to establish it with judgment and justice, from henceforth even for ever. Isa 9:7.

Clarke: Psa 89:30 - If his children forsake my law If his children forsake my law - See the notes on 2Sa 7:13, where this and some of the following verses are explained.

If his children forsake my law - See the notes on 2Sa 7:13, where this and some of the following verses are explained.

Clarke: Psa 89:34 - My covenant will I not break My covenant will I not break - My determination to establish a spiritual kingdom, the head of which shall be Jesus, the son of David, shall never fa...

My covenant will I not break - My determination to establish a spiritual kingdom, the head of which shall be Jesus, the son of David, shall never fail. My prophets have declared this, and I will not alter the thing that is gone out of my mouth.

Clarke: Psa 89:35 - Once have I sworn Once have I sworn - I have made one determination on this head, and have bound myself by my holiness; it is impossible that I should change, and the...

Once have I sworn - I have made one determination on this head, and have bound myself by my holiness; it is impossible that I should change, and there needs no second oath, the one already made is of endless obligation.

Clarke: Psa 89:36 - His throne as the son His throne as the son - Splendid and glorious! dispensing light, heat, life, and salvation to all mankind.

His throne as the son - Splendid and glorious! dispensing light, heat, life, and salvation to all mankind.

Clarke: Psa 89:37 - As the moon, and as a faithful witness in heaven As the moon, and as a faithful witness in heaven - That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall ...

As the moon, and as a faithful witness in heaven - That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall last among men. The moon appears to be termed a faithful witness here, because by her particularly time is measured. Her decrease and increase are especially observed by every nation, and by these time is generally estimated, especially among the eastern nations. So many moons is a man old; so many moons since such an event happened; and even their years are reckoned by lunations. This is the case with the Mohammedans to the present day. Or the rainbow may be intended; that sign which God has established in the cloud; that faithful witness of his that the earth shall no more be destroyed by water. As long therefore as the sun, the moon, and the rainbow appear in the heavens, so long shall the spiritual David reign, and his seed prosper and increase

Clarke: Psa 89:37 - Selah Selah - It is confirmed; it shall not fail.

Selah - It is confirmed; it shall not fail.

Clarke: Psa 89:38 - But thou hast cast off But thou hast cast off - Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of p...

But thou hast cast off - Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?

Clarke: Psa 89:40 - Thou hast broken down all his hedges Thou hast broken down all his hedges - Thou hart permitted the land to be stripped of all defense; there is not even one strong place in the hands o...

Thou hast broken down all his hedges - Thou hart permitted the land to be stripped of all defense; there is not even one strong place in the hands of thy people.

Clarke: Psa 89:41 - All that pass bay the way spoil him All that pass bay the way spoil him - The land is in the condition of a vineyard, the hedge of which is broken down, so that they who pass by may pu...

All that pass bay the way spoil him - The land is in the condition of a vineyard, the hedge of which is broken down, so that they who pass by may pull the grapes, and dismantle or tear down the vines. The Chaldeans and the Assyrians began the ravage; the Samaritans on the one hand, and the Idumeans on the other, have completed it.

Clarke: Psa 89:42 - Thou hast set up the right hand of his adversaries Thou hast set up the right hand of his adversaries - Thou hast given them that strength which thou didst formerly give to thy own people; therefore ...

Thou hast set up the right hand of his adversaries - Thou hast given them that strength which thou didst formerly give to thy own people; therefore these are depressed, those exalted.

Clarke: Psa 89:43 - Thou hast also turned the edge of his sword Thou hast also turned the edge of his sword - The arms and military prowess of thy people are no longer of any use to them; Thou art against them, a...

Thou hast also turned the edge of his sword - The arms and military prowess of thy people are no longer of any use to them; Thou art against them, and therefore they are fallen. In what a perilous and hopeless situation must that soldier be who, while defending his life against his mortal foe, has his sword broken, or its edge turned; or, in modern warfare, whose gun misses fire! The Gauls, when invaded by the Romans, had no method of hardening iron; at every blow their swords bended, so that they were obliged, before they could strike again, to put them under their foot or over their knee, to straighten them; and in most cases, before this could be done, their better armed foe had taken away their life! The edge of their sword was turned, so that they could not stand in battle; and hence the Gauls were conquered by the Romans.

Clarke: Psa 89:44 - Thou hast made his glory to cease Thou hast made his glory to cease - The kingly dignity is destroyed, and there is neither king nor throne remaining.

Thou hast made his glory to cease - The kingly dignity is destroyed, and there is neither king nor throne remaining.

Clarke: Psa 89:45 - The days of his youth hast thou shortened The days of his youth hast thou shortened - Our kings have not reigned half their days, nor lived out half their lives. The four last kings of Judea...

The days of his youth hast thou shortened - Our kings have not reigned half their days, nor lived out half their lives. The four last kings of Judea reigned but a short time, and either died by the sword or in captivity

Jehoahaz reigned only three months, and was led captive to Egypt, where he died. Jehoiakim reigned only eleven years, and was tributary to the Chaldeans, who pat him to death, and cast his body into the common sewer. Jehoiachin reigned three months and ten days, and was led captive to Babylon, where he continued in prison to the time of Evilmerodach, who, though he loosed him from prison, never invested him with any power. Zedekiah, the last of all, had reigned only eleven years when he was taken, his eyes put out, was loaded with chains, and thus carried to Babylon. Most of these kings died a violent and premature death. Thus the days of their youth - of their power, dignity, and iife, were shortened, and they themselves covered with shame. Selah; so it most incontestably is.

Clarke: Psa 89:46 - How long, Lord? How long, Lord? - The promise cannot utterly fail. When then, O Lord, wilt thou restore the kingdom to Israel?

How long, Lord? - The promise cannot utterly fail. When then, O Lord, wilt thou restore the kingdom to Israel?

Clarke: Psa 89:47 - How short my time is How short my time is - If thou deliver not speedily, none of the present generations shall see thy salvation. Are all the remnants of our tribes cre...

How short my time is - If thou deliver not speedily, none of the present generations shall see thy salvation. Are all the remnants of our tribes created in vain? shall they never see happiness?

Clarke: Psa 89:48 - What man is he that liveth What man is he that liveth - All men are mortal, and death is uncertain and no man, by wisdom, might, or riches, can deliver his life from the hand ...

What man is he that liveth - All men are mortal, and death is uncertain and no man, by wisdom, might, or riches, can deliver his life from the hand - the power, of death and the grave.

Clarke: Psa 89:49 - Lord, where are thy former lovingkindnesses Lord, where are thy former lovingkindnesses - Wilt thou not deal with us as thou didst with our fathers? Didst thou not swear unto David that thou w...

Lord, where are thy former lovingkindnesses - Wilt thou not deal with us as thou didst with our fathers? Didst thou not swear unto David that thou wouldst distinguish him as thou didst them?

Clarke: Psa 89:50 - I do bear in my bosom I do bear in my bosom - Our enemies, knowing our confidence, having often heard our boast in thee, and now seeing our low and hopeless estate, mock ...

I do bear in my bosom - Our enemies, knowing our confidence, having often heard our boast in thee, and now seeing our low and hopeless estate, mock us for our confidence, and blaspheme thee. This wounds my soul; I cannot bear to hear thy name blasphemed among the heathen. All these mighty people blaspheme the God of Jacob.

Clarke: Psa 89:51 - They have reproached the footsteps of thine anointed They have reproached the footsteps of thine anointed - They search into the whole history of thy people; they trace it up to the earliest times; and...

They have reproached the footsteps of thine anointed - They search into the whole history of thy people; they trace it up to the earliest times; and they find we have been disobedient and rebellious; and on this account we suffer much, alas, deserved reproach. The Chaldee gives this clause a singular turn: "Thy enemies have reproached the slowness of the footsteps of the feet of thy Messiah, O Lord. We have trusted in him as our great Deliverer, and have been daily in expectation of his coming: but there is no deliverer, and our enemies mock our confidence."This expectation seems now wholly abandoned by the Jews: they have rejected the true Messiah, and the ground of their expectation of another is now cut off. When will they turn unto the Lord? When shall the veil be taken away from their hearts

"Bend by thy grace, O bend or brea

The iron sinew in their neck!"

Clarke: Psa 89:52 - Blessed be the Lord for evermore Blessed be the Lord for evermore - Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we hav...

Blessed be the Lord for evermore - Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we have deserved

This verse concludes the Third Book of the Psalter; and, I think, has been added by a later hand, in order to make this distinction, as every Masoretic Bible has something of this kind at the end of each book. The verse is wanting in one of Kennicott’ s and one of De Rossi’ s MSS.; in another it is written without points, to show that it does not belong to the text, and in three others it is written separately from the text. It is found, however, in all the ancient Versions. The Chaldee finishes thus: "Blessed be the name of the Lord in this world. Amen and Amen. Blessed be the name of the Lord in the world to come. Amen and Amen."And the reader will find no difficulty to subscribe his Amen, so be it

Calvin: Psa 89:1 - I will sing of the mercies of Jehovah for ever 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 G...

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, 522 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.

Calvin: Psa 89:2 - For I have said, Mercy shall be built up for ever 2.For I have said, Mercy shall be built up for ever He assigns the reason why he perseveres in singing the Divine praises in the midst of adversities...

2.For I have said, Mercy shall be built up for ever He assigns the reason why he perseveres in singing the Divine praises in the midst of adversities; which is, that he does not despair of the manifestation of God’s loving-kindness towards his people, although at present they were under severe chastisement. Never will a man freely open his mouth to praise God, unless he is fully persuaded that God, even when he is angry with his people, never lays aside his fatherly affection towards them. The words I have said, imply that the truth which the inspired writer propounds was deeply fixed in his heart. 523 Whatever, as if he had said, has hitherto happened, it has never had the effect of effacing from my heart the undoubted hope of experiencing the Divine favor as to the future, and I will always continue steadfastly to cherish the same feeling. It is to be observed, that it was not without a painful and arduous conflict that he succeeded in embracing by faith the goodness of God, which at that time had entirely vanished out of sight; — this we say is to be particularly noticed, in order that when God at any time withdraws from us all the tokens of his love, we may nevertheless learn to erect in our hearts that everlasting building of mercy, which is here spoken of, — a metaphor, by which is meant that the Divine mercy shall be extended, or shall continue till it reach its end or consummation. In the second clause of the verse something must be supplied. The sense, in short, is, that the Divine promise is no less stable than the settled course of the heavens, which is eternal and exempt from all change. By the word heavens I understand not only the visible skies, but the heavens which are above the whole frame of the world; for the truth of God, in the heavenly glory of his kingdom, is placed above all the elements of the world.

Calvin: Psa 89:3 - I have made a covenant with my chosen 3.I have made a covenant with my chosen 524 The more effectually to confirm himself and all the godly in the faith of the Divine promise, he introduc...

3.I have made a covenant with my chosen 524 The more effectually to confirm himself and all the godly in the faith of the Divine promise, he introduces God himself as speaking and sanctioning, by his authority, what had been said in the preceding verse. As faith ought to depend on the Divine promise, this manner of speaking, by which God is represented as coming forward and alluring us to himself by his own voice, is more forcible than if the prophet himself had simply stated the fact. And when God in this way anticipates us, we cannot be charged with rashness in coming familiarly to him; even as, on the contrary, without His word we have no ground to presume that he will be gracious to us, or to hope, at the mere suggestion of our own fancy, for what he has not promised. Moreover, the truth of the promise is rendered still more irrefragable, when God declares that he had made a covenant with his servant David, ratified by his own solemn oath. It having been customary in ancient times to engrave leagues and covenants on tables of brass, a metaphor is here used borrowed from this practice. God applies to David two titles of distinction, calling him both his chosen and his servant. Those who would refer the former appellation to Abraham do not sufficiently attend to the style of the Book of Psalms, in which it is quite common for one thing to be repeated twice. David is called the chosen of God, because God of his own good pleasure, and from no other cause, preferred him not only to the posterity of Saul, and many distinguished personages, but even to his own brethren. If, therefore, the cause or origin of this covenant is sought for, we must necessarily fall back upon the Divine election.

The name of servant, which follows immediately after, is not to be understood as implying that David by his services merited any thing at the hand of God. He is called God’s servant in respect of the royal dignity, into which he had not rashly thrust himself, having been invested with the government by God, and having undertaken it in obedience to his lawful call. When, however, we consider what the covenant summarily contains, we conclude that the prophet has not improperly applied it to his own use, and to the use of the whole people; for God did not enter into it with David individually, but had an eye to the whole body of the Church, which would exist from age to age. The sentence, I will establish thy throne for ever, is partly to be understood of Solomon, and the rest of David’s successors; but the prophet well knew that perpetuity or everlasting duration, in the strict and proper sense, could be verified only in Christ. In ordaining one man to be king, God assuredly did not have a respect to one house alone, while he forgot and neglected the people with whom he had before made his covenant in the person of Abraham; but he conferred the sovereign power upon David and his children, that they might rule for the common good of all the rest, until the throne might be truly established by the advent of Christ.

Calvin: Psa 89:5 - And the heavens shall praise thy wondrous work 5.And the heavens shall praise thy wondrous work The prophet, having spoken of God’s covenant, even as faith ought to begin at the word, now descen...

5.And the heavens shall praise thy wondrous work The prophet, having spoken of God’s covenant, even as faith ought to begin at the word, now descends to a general commendation of his works. It is, however, to be observed, that when he treats of the wonderful power of God, he has no other end in view than to exalt and magnify more highly the holiness of the covenant. He exclaims, that this is the God who has rightful claims to be served and feared, who ought to be believed, and upon whose power the most unhesitating confidence may be reposed. The words wondrous work, in the first clause, I would therefore limit to the power which God displays in preserving and maintaining his Church. The heavens, it is true, are most excellent witnesses and preachers of God’s wonderful power; but from attending to the scope of the passage, it will be still more evident, that the encomiums here pronounced have all a special reference to the end of which I have spoken. Some interpreters judiciously explain the word heavens, of the angels, among whom there is a common joy and congratulation in the salvation of the Church. This interpretation is confirmed from the last clause of the verse, in which it is asserted, that God’s truth will be celebrated in the congregation of the saints There is no doubt, that the same subject is here prosecuted, and that by the word truth, it is intended to signalise the remarkable deliverances by which God had manifested his faithfulness to the promises made to his servants.

Calvin: Psa 89:6 - For who in the clouds can be compared to Jehovah? 6.For who in the clouds can be compared to Jehovah? The prophet now proceeds to illustrate farther what he had said respecting God’s wonders, and e...

6.For who in the clouds can be compared to Jehovah? The prophet now proceeds to illustrate farther what he had said respecting God’s wonders, and exclaims emphatically, Who in the clouds can be compared to God? The reason why he speaks of the clouds, or heaven, is because, what is not surprising, nothing is to be found upon the earth which can at all approach the glory of God. Although man excels other living creatures, yet we see how contemptible and miserable his condition is, or rather, how full it is of shame and reproach. Whence it follows, that under heaven there is no excellence which can compete with that of God. But when we ascend to heaven, immediately ravished with admiration, we conceive of a multitude of gods, which do away with the true God. The last clause of the verse, in which it is said, that among the sons of the gods there is none like the true and only God, is an explanation of the first. The opinion of some, that by the clouds, or the heavens, is to be understood the sun, moon, and stars, is disproved by the context itself. The amount then is, that even in the heavens, God alone has the entire pre-eminence, having there none as a companion or equal. The appellation the sons of the gods is here given to angels, because they neither have their origin from the earth, nor are clothed with a corruptible body, but are celestial spirits, adorned with a Divine glory. It is not meant that they are a part of the Divine essence or substance, as some fanatics dream; but as God displays his power in them, this title is attributed to them, to distinguish between their nature and ours. In short, although a greater majesty shines forth in the angels than in other creatures, at the contemplation of which we are ravished with admiration, yet come they not near God, so as to obscure and impair his glory by their excellence, or to share with him in the sovereignty of the universe. This is a point worthy of our careful attention; for, although God everywhere declares in his word that the angels are only his servants, and always ready to execute his commands, yet the world, not contented with having only one God, forges for itself a countless number of deities.

Calvin: Psa 89:7 - NO PHRASE To the same effect is the following verse, in which it is affirmed, that God is very terrible in the assembly of the saints. In these words is cens...

To the same effect is the following verse, in which it is affirmed, that God is very terrible in the assembly of the saints. In these words is censured that devilish superstition, to which almost all men are prone, of exalting angels beyond measure, and without reason. But if the angels themselves tremble, and are afraid before the Divine Majesty, why should they not be regarded as subjects, and kept in their own rank, that God alone may have the sovereignty entirely to himself? Farther, when they are represented as around God, the meaning is, that they surround his royal throne like body-guards, and are always ready to execute his behests. In the subsequent verse the same thing is repeated yet again, Who is a strong God as thou art? and this is done, that at least the fear of the Divine Majesty may teach us to beware of robbing him of the honor which belongs to him. That we may not, however, by too much fear, be prevented from approaching him, some portion of sweetness is intermingled with this description, when it is declared, that his truth is to be seen round about him on all sides; by which we are to understand, that God is always steadfast in his promises, and that whatever changes may happen, he nevertheless continues invariably true, both before and behind, on the right hand and on the left. 528

Calvin: Psa 89:9 - Thou governest the pride of the sea 9.Thou governest the pride of the sea I have already observed that what the prophet has hitherto spoken generally concerning the power of God, is to ...

9.Thou governest the pride of the sea I have already observed that what the prophet has hitherto spoken generally concerning the power of God, is to be referred to the miracle of the deliverance of the Israelites from Egypt, which he now celebrates in express terms. According to the interpretation of some, God is said to still the impetuous waves of the sea, because he does not suffer it to break forth and overflow the whole world by a deluge. But I would read the 9th and 10th verses connectedly, and would understand the prophet as speaking of the Red Sea, which God divided to make a way for the chosen tribes to pass over. The Psalmist adds immediately after, that all the land of Egypt was overthrown as a wounded man By these words he magnifies the grace of God, which was displayed in the deliverance of the Church. He intended, there can be no doubt, to set before his own mind and the minds of others, the paternal love of God, to encourage both himself and others to have recourse to Him for succor, with the greater freedom and alacrity. And in affirming that God had broken in pieces his enemies with his mighty arm, he concludes from the past experience of the Church, that his mode of acting will be always similar, whenever in his infinite wisdom he sees it to be required.

Calvin: Psa 89:11 - The heavens are thine, the earth also is thine 11.The heavens are thine, the earth also is thine He again repeats, the third time, that the same God who had been the deliverer of the chosen people...

11.The heavens are thine, the earth also is thine He again repeats, the third time, that the same God who had been the deliverer of the chosen people exercises supreme dominion over the whole world. From the fact that God created all things, he concludes, that it is He who actually presides over, and controls whatever takes place in heaven and in earth. It would be absurd to suppose, that the heavens, having been once created by God, should now revolve by chance, and that things should be thrown into confusion upon the earth either at the will of men, or at random, when it is considered that it belongs to God to maintain and govern whatever he has created; unless, like the heathen, we would imagine that he enjoys himself in beholding all the works of his hand, in this beautiful theater of the heaven and the earth, without giving himself any farther trouble about them. In speaking of the south and the north, and also of the mountains, Tabor and Hermon, the prophet accommodates his language to the unrefined apprehension of the common people: as if he had said, there is no part of the fabric of the world which does not reverence and honor its Creator. I also connect with this the next verse, which affirms, that the arm of God is furnished with power, his hand with strength, and that his right hand is exalted Some resolve the two last clauses of the verse into the form of a prayer, Strengthen thy hand, lift up thy right hand; but this seems too much removed from the mind of the prophet, who, with the simple view of encouraging all the godly, celebrates the inconceivable power of God.

Calvin: Psa 89:14 - Righteousness and judgement are the place of thy throne 14.Righteousness and judgement are the place of thy throne These encomiums serve more effectually to confirm the hope of true believers than if the D...

14.Righteousness and judgement are the place of thy throne These encomiums serve more effectually to confirm the hope of true believers than if the Divine power alone had been presented to our view. Whenever mention is made of God, it behoves us to apply our minds principally to those attributes of his nature which are specially fitted for establishing our faith, that we may not lose ourselves by vainly indulging in subtile speculations, by which foolish men, although they may minister to their own mental recreation, make no advances to the right understanding of what God really is. The prophet, therefore, in allusion to the insignia and pomp of kings, declares that righteousness and judgment are the pillars of the throne on which God sits conspicuous in sovereign state, and that mercy and truth are, as it were, his pursuivants; as if he had said, “The ornaments with which God is invested, instead of being a robe of purple, a diadem, or a scepter, are, that he is the righteous and impartial judge of the world, a merciful father, and a faithful protector of his people.” Earthly kings, from their having nothing in themselves to procure for them authority, and to give them dignity, 533 are under the necessity of borrowing elsewhere what will invest them therewith; but God having in himself an all-sufficiency, and standing in no need of any other helps, exhibits to us the splendor of his own image in his righteousness, mercy, and truth.

Calvin: Psa 89:15 - Blessed is the people that know the joyful sound 15.Blessed is the people that know the joyful sound Here the same train of reflection concerning the Church is pursued, not only because unbelievers ...

15.Blessed is the people that know the joyful sound Here the same train of reflection concerning the Church is pursued, not only because unbelievers are blind to the consideration of God’s works, but also because the prophet has no other purpose in view than to inspire the godly with good hope, that they may with confidence rely upon God, and not be discouraged by any adversities from boldly calling upon him. It is declared that those are happy to whom it is given to rejoice in God; for although all men in common are sustained and nourished by his liberality, yet the feeling of his paternal goodness is far from being experienced by all men in such a manner as to enable them, from a certain persuasion that he is favorable to them, to congratulate themselves upon their happy condition. It is, therefore, a singular privilege which he confers upon his chosen ones, to make them taste of his goodness, that thereby they may be encouraged to be glad and rejoice. And, in fact, there is not a more miserable condition than that of unbelievers, when by their brutish insensibility they trample under foot the Divine benefits which they greedily devour; for the more abundantly God pampers them, the fouler is their ingratitude. True happiness then consists in our apprehending the Divine goodness which, filling our hearts with joy, may stir us up to praise and thanksgiving.

The prophet afterwards proves from the effect, that those who with joy and delight acknowledge God to be their father are blessed, because they not only enjoy his benefits, but also, confiding in his favor, pass the whole course of their life in mental peace and tranquillity. This is the import of walking in the light of God’s countenance: it is to repose upon his providence from the certain persuasion that he has a special care about our well-being, and keeps watch and ward effectually to secure it. The expressions rejoicing in his name, and glorying in his righteousness, are to the same purpose. The idea involved in them is, that believers find in God abundant, yea more than abundant, ground to rejoice and glory. The word daily appears to denote steadfast and unwavering perseverance; and thus there is indirectly censured the foolish arrogance of those who, inflated only with wind and presuming on their own strength, lift up their horns on high. Standing as they do upon an insecure foundation, they must at length inevitably fall. Whence it follows, that there is no true magnanimity nor any power which can stand but that which leans upon the grace of God alone; even as we see how Paul (Rom 8:31) nobly boasts, “If God be for us, who can be against us?” and defies all calamities both present and to come.

Calvin: Psa 89:17 - For thou art the glory of their strength 17.For thou art the glory of their strength The same sentiment is confirmed when it is declared, that God never leaves his faithful servants destitut...

17.For thou art the glory of their strength The same sentiment is confirmed when it is declared, that God never leaves his faithful servants destitute of strength. By the appellation the glory of their strength, which is ascribed to him, is meant that they are always so sustained by his present aid as to have just ground to glory in him; or which amounts to the same thing, that his power appears always glorious in aiding and sustaining them. They are, however, at the same time, reminded of the duty of yielding to God all the praise of their being preserved in safety. If this is true as to the present life, it is much more truly applicable to the spiritual life of the soul. Farther, the more highly to magnify this instance of God’s liberality, we are taught, at the same time, that it depends entirely upon his good pleasure, there being no other cause of it. 536 Whence it follows, that they are wholly bound and indebted to Him who is induced by his free bounty alone to continue to extend to them his help.

Calvin: Psa 89:18 - For to Jehovah is our buckler 18.For to Jehovah is our buckler As the chief protection of the people was in the person of their king, it is here expressly shown, that the maintena...

18.For to Jehovah is our buckler As the chief protection of the people was in the person of their king, it is here expressly shown, that the maintenance of the welfare of the faithful by his instrumentality is the gift of God. But it is to be noticed, that the prophet’s mind was not so fixed upon this temporal and transitory kingdom as to neglect, at the same time, to consider the end of it, as we shall presently see. He knew that it was only on account of Christ that God made his favor to flow upon the head of the Church, and from thence upon the whole body. And, in the first place, while he calls the king metaphorically a buckler, — a figurative expression frequently employed in Scripture, — he confesses that when the people are defended by his hand and working, it is nevertheless done by the providence of God, and is thus to be traced to a higher source than human agency. The same thing is again repeated in the second clause, in which it is affirmed, that the king was given by God to govern the people; and that, therefore, the defense which comes from the king is a blessing of God. Moreover, we must remember that what is said of this kingdom, which was a shadow of something greater, properly applies to the person of Christ, whom the Father has given to us to be the guardian of our welfare, that we may be maintained and defended by his power.

Calvin: Psa 89:19 - Then thou spakest in vision to thy meek ones 19.Then thou spakest in vision to thy meek ones The Psalmist now declares at greater length why he said that the king, set over the chosen people for...

19.Then thou spakest in vision to thy meek ones The Psalmist now declares at greater length why he said that the king, set over the chosen people for the preservation of the public good, was given them from heaven; namely, because he was not chosen by the suffrages of men, nor usurped at his own hand the supreme power, nor insinuated himself into it by corrupt arts, but was elected by God to be the instrument of maintaining the public good, and performed the duties of his office under the auspices and conduct of God. The design of the prophet, as we shall shortly see more clearly, is to distinguish this Divinely-appointed king from all other kings. Although what Paul teaches in Rom 13:1, is true, “There is no power but of God;” yet there was a great difference between David and all earthly kings who have acquired sovereign power by worldly means. God had delivered the scepter to his servant David immediately with his own hand, so to speak, and had seated him on the royal throne by his own authority. The particle אז , az, which properly signifies then, is taken also for long since, or in old time. The meaning, therefore, is, that whereas some are born kings, succeeding their fathers by right of inheritance, and some are elevated to the royal dignity by election, while others acquire it for themselves by violence and force of arms, God was the founder of this kingdom, having chosen David to the throne by his own voice. Farther, although he revealed his purpose to Samuel, yet as the plural number is here used, implying, that the same oracle had been delivered to others, we may certainly conclude that it had been communicated to other prophets that they might be able, with one consent, to bear testimony that David was created king by the Divine appointment. And, indeed, as other distinguished and celebrated prophets lived at that time, it is not very probable that a matter of so great importance was concealed from them. But Samuel alone is named in this business, because he was the publisher of the Divine oracle and the minister of the royal anointing. As God in those days spake to his prophets either by dreams or by visions, this last mode of revelation is here mentioned.

There next follows the substance or amount of the Divine oracle, That God had furnished with help the strong or mighty one whom he had chosen to be the supreme head and governor of the kingdom. David is called strong, not because naturally and in himself he excelled in strength, (for, as is well known, he was of small stature, and despised among his brethren, so that even Samuel passed him over with neglects) but because God, after having chosen him, endued him with new strength, and other distinguished qualities suitable for a king; even as in a parallel case, when Christ chose his apostles, he not only honored them with the title, but at the same time bestowed the gifts which were necessary for executing their office. And at the present day he imparts to his ministers the same grace of his Spirit. The strength of David, then, of which mention is here made, was the effect of his election; for God, in creating him king, furnished him at the same time with strength adequate for the preservation of the people. This appears still more distinctly from the second clause, where this invincible strength is traced to its source: I have exalted one chosen from among the people. All the words are emphatic. When God declares that he exalted him, it is to intimate the low and mean condition in which David lived, unknown and obscure, before God stretched out his hand to him. To the same effect is the expression which follows, from among the people. The meaning is, that he was at that time unnoted, and belonged to the lowest class of the people, and gave no indications of superior excellence, being the least esteemed of his father’s children, in whose country cottage he held the humble office of a herdsman. 539 By the word chosen, God calls us back to the consideration of his own free will, as if he forbade us to seek for any other cause of David’s exaltation than his own good pleasure.

Calvin: Psa 89:20 - I have found David my servant 20.I have found David my servant The prophet confirms the same proposition, That there was nothing of royalty in David, who owed all to the sovereign...

20.I have found David my servant The prophet confirms the same proposition, That there was nothing of royalty in David, who owed all to the sovereignty of God in preventing him by his grace. Such is the import of the word found, as if God had said, When I took him to elevate him, this proceeded entirely from my free goodness. The name servant, therefore, does not denote any merit, but is to be referred to the divine call. It is as if God had said, that he confirmed and ratified by his authority the sovereign power of David; and if He approved it, its legitimacy is placed beyond all doubt. The second clause of the verse affords an additional confirmation of God’s free election: With my holy oil have I anointed him. This anointing, which was not the fruit of David’s own policy, but which he obtained contrary to all expectation, was the cause of his elevation to the estate of royalty. God then having of himself, and according to his mere good pleasure, anticipated David, that he might anoint him king by the hand of Samuel, he justly declares that he found him. It is afterwards added, that he will be the guardian and protector of this kingdom of which he was the founder; for it is not his usual way to abandon his works after having commenced them, but, on the contrary, to carry them forward by a continued process of improvement to their completion.

Calvin: Psa 89:22 - The enemy shall not exact upon him 22.The enemy shall not exact upon him 540 Here it is declared in express terms, that although David may not be without enemies, the power of God will...

22.The enemy shall not exact upon him 540 Here it is declared in express terms, that although David may not be without enemies, the power of God will be always ready to maintain and defend him, that he may not be oppressed with unrighteous violence. It is accordingly affirmed, that David will not be tributary to his enemies, as he who is vanquished in battle is constrained to grant such conditions of peace as his conqueror may dictate, however injurious to himself these may be. When his enemies are called sons of iniquity, it is tacitly intimated, that this government will be so exempt from tyranny and extortion, that whoever shall attempt to overthrow it will be involved in the perpetration of wrong and wickedness. The amount is, that David and his successors will be so secure and strongly fortified by the divine protection, that it will be impossible for their enemies to treat them as they would wish. In regard to the fact, that God suffered this kingdom to be greatly afflicted, so that David’s successors were constrained to pay a vast amount of tribute to foreign and heathen kings, it is not at variance with this promise; for, although the power of the kingdom was reduced, it was enough that the root still remained, until Christ came, in whose hand the kingdom was at length firmly established. As both the king and the people wickedly rejected this singular blessing of God, the kingdom was often shaken through their own default, afterwards impaired, and finally ruined. Yet God, to confirm his oracle concerning the perpetuity of this kingdom, ceased not all along to cherish and preserve some hope, by contending against their ingratitude. Besides, when mention is made of David’s haters and oppressors, it is intimated, that this throne will not be privileged with exemption from annoyances and troubles, inasmuch as there will be always some who will rise up in hostility against it, unless God set himself in opposition to them.

Calvin: Psa 89:24 - My truth and my mercy shall be with him 24.My truth and my mercy shall be with him God shows that he will continue to exercise without intermission that grace which he had manifested toward...

24.My truth and my mercy shall be with him God shows that he will continue to exercise without intermission that grace which he had manifested towards David at first. These words are as if he had said, that to prove himself faithful to his word, he would be always gracious and bountiful. Thus We see that God, not only at the outset, furnished David with testimonies of his goodness, but that he always continued to deal with him in the same merciful way. This has a reference to the whole Church of Christ, so that the divine goodness is manifested in the whole course of our salvation, and not only at our first entrance upon it, as these shufflers and sophists the Sorbonists foolishly talk. 543 The horn of David denotes here, as it often does in other places, his glory, dignity, and power. The meaning therefore is, that by the grace of God, this kingdom shall always flourish and prosper.

Calvin: Psa 89:25 - And I will set his hand in the sea 25.And I will set his hand in the sea The vast extent of the kingdom is here adverted to. As the people by their wickedness had, as it were, blocked ...

25.And I will set his hand in the sea The vast extent of the kingdom is here adverted to. As the people by their wickedness had, as it were, blocked up the way, and intercepted the blessing of God, their inheritance was more limited than the promise implied. But now God declares, that during the reign of David, it will be again enlarged, so that the people shall possess the whole country, from the sea even to the river Euphrates. From this we gather, that what God had promised by Moses was fulfilled only in the person of David, that is to say, from his time. 544 By the rivers may be understood, either the Euphrates alone, which is cut into many channels, or the other neighboring rivers on the coast of Syria.

Calvin: Psa 89:26 - He shall cry to me, Thou art my Father 26.He shall cry to me, Thou art my Father In this verse it is declared, that the chief excellence of this king will consist in this, that he will be ...

26.He shall cry to me, Thou art my Father In this verse it is declared, that the chief excellence of this king will consist in this, that he will be accounted the Son of God. This indeed is a title of honor, which is applied to all whom God ordains to be kings, as we have seen in a previous psalm,

“I have said, Ye are gods; and all of you are children of the Most High:”
(Psa 82:6)

but in the passage before us, something special is expressed of the holy king whom God had chosen, and it is intended to say, that he will be the son of God in a different sense. We shall immediately see in the subsequent verse, how he is placed in a higher rank than the kings of the earth, although they may sway the scepter over a larger extent of country. It was therefore a privilege peculiar to only one king in this world, to be called the Son of God. Had it been otherwise, the apostle reasoned not only inconclusively but absurdly, in quoting this text as a proof of the doctrine, that Christ is superior to the angels:

“I will be to him a Father, and he shall be to me a Son,”
(Heb 1:5.)

Angels, and kings, and all who are regenerated by the Spirit of adoption, are called sons of God; but David, when God promises to take him for his son, is, by singular prerogative, elevated above all others to whom this designation is applied. This is still more apparent from the following verse, in which he is called God’s first-born, because he is higher than all the kings of the earth; and this is an honor which transcends all the dignity both of men and angels. If it is objected, that David being a mortal man could not be equal to the angels, the obvious answer is, that if he is considered in himself, he cannot justly be elevated to the same rank with them, but with the highest propriety he may, in so far as for a time he represented the person of Christ.

Calvin: Psa 89:28 - And I will keep my mercy to him for ever 28.And I will keep my mercy to him for ever We see how God frequently repeats, that he had set up the kingdom of David with the express design of est...

28.And I will keep my mercy to him for ever We see how God frequently repeats, that he had set up the kingdom of David with the express design of establishing it for ever. By placing his mercy first in order, and then adding his covenant, he points out the cause of this covenant, intimating in one word, that it is gratuitous, and that his grace is not only the foundation on which it rests, but also the cause why it is preserved inviolate. The amount is, that God will be always merciful to David, in order that his covenant may never fail. From this it follows, that its inviolability depends upon the mere good pleasure of God. In the next verse, God expresses the effect of his truth, declaring, that the posterity of David will sit for ever on the royal throne. There being nothing under heaven of long continuance, the days of heaven is an expression employed to denote everlasting duration. Whence it follows, that this prophecy cannot have its full accomplishment in any till we come to Christ, in whom alone, in the strict and proper sense, this everlasting duration is to be found.

Calvin: Psa 89:30 - If his children shall forsake my law 30.If his children shall forsake my law The prophet proceeds yet farther, declaring, that although the posterity of David should fall into sin, yet G...

30.If his children shall forsake my law The prophet proceeds yet farther, declaring, that although the posterity of David should fall into sin, yet God had promised to show himself merciful towards them, and that he would not punish their transgressions to the full extent of their desert. Moreover, to give the promise the greater efficacy, he always introduces God speaking, as if he presented to him a request corresponding with the precise words and express articles of his covenant. 549 It was very necessary that this should be added; for so easily do we slide into evil, and so prone are we to continual falls, that unless God, in the exercise of his infinite mercy, pardoned us, there would not be a single article of his covenant which would continue steadfast. God, therefore, seeing that it could not be otherwise, but that the posterity of David, in so far as it depended upon themselves, would frequently fall from the covenant, by their own fault, has provided a remedy for such cases, in his pardoning grace.

Farther, as it is profitable for men to be subjected to divine correction, he does not promise that he will allow them to escape unpunished, which would be to encourage them in their sins; but he promises, that in his chastisements he will exercise a fatherly moderation, and will not execute vengeance upon them to the full extent which their sins deserve. It is also to be observed, that he promises pardon, not only for light offenses, but also for great and aggravated sins. It is not without cause that he uses these forms of expression, to forsake his law, to violate his statutes, not to walk in his judgments, and not to keep his commandments Nor is it without cause that he uses the word transgression, or perfidiousness, and iniquity. We see, then, that the patience and lenity of God, by which he reconciles to himself the posterity of David, is extended even to sins of the most heinous and aggravated description.

This passage teaches us, that when God adopts men into his family, they do not forthwith completely lay aside the flesh with its corruptions, as is held by some enthusiasts, who dream, that as soon as we are grafted into the body of Christ, all the corruption that is in us must be destroyed. Would to God that we could all on a sudden change our nature, and thus exhibit that angelic perfection which they require! But as it is quite apparent, that we are far from such an attainment, so long as we carry about with us this tabernacle of flesh, let us bid adieu to that devilish figment, and let us all betake ourselves to the sanctuary of forgiveness, which is at all times open for us. God, unquestionably, is speaking of the household of his Church; and yet it is declared, with sufficient plainness, in the promise which he makes of pardoning their offenses, that they will transgress and be guilty of revolting from him.

To limit what is here said to the ancient people of Israel, is an exposition not only absurd, but altogether impious. In the first place, I take it as a settled point, which we have already had occasion often to consider, that this kingdom was erected to be a figure or shadow in which God might represent the Mediator to his Church: and this can be proved, not only from the testimony of Christ and the apostles, but it may also be clearly and indubitably deduced from the thing considered in itself. If we set Christ aside, where will we find that everlasting duration of the royal throne of which mention is here made? The second from David, in the order of succession, was despoiled of the greater part of the kingdom, so that out of twelve tribes he retained scarcely one tribe and a half. Afterwards, how many losses did this kingdom thus greatly reduced sustain, and by how many calamities was it defaced, until at length the king and the whole body of the people were dragged into captivity, with the utmost ignominy and reproach? And I pray you to consider where was the dignity of the throne, when the king, after his sons were put to death before his eyes, was himself treated as a criminal? (2Kg 25:7.) The Jews were indeed afterwards permitted to dwell in their own country; but it was without the honor and title of a kingdom. Accordingly, Ezekiel (Eze 21:27) declares thrice, that the crown shall be laid in the dust, “until he come whose right it is.” The obvious conclusion then is, that perpetuity, as applied to this kingdom, can be verified in Christ alone. And, in fact, what access could the Jews of old time have had to God, or what access could we in the present day have to him, did not the Mediator come between us and him, to cause us find favor in his sight?

It now remains that we apply to ourselves the qualities of this kingdom of which we have been speaking. As its everlasting duration leads us to the hope of a blessed immortality, and its invincible strength inspires our minds with tranquillity, and prevents our faith from failing, notwithstanding all the efforts which Satan may put forth against us, and notwithstanding the numerous forms of death which may surround us; so the pardon which is here promised belongs to the spiritual kingdom of Christ: and it may be equally gathered from this passage, that the salvation of the Church depends solely upon the grace of God, and the truth of his promises. If it is objected, that those who are regenerated by the Spirit of God never totally fall away, because the incorruptible seed of the word abides in them, I grant that this is an important truth. It is not, however, a total apostasy which is here spoken of — not such as implies the entire extinction of godliness in the individual chargeable with it. But it sometimes happens that the faithful cast off the yoke of God, and break forth into sin in such a manner, as that the fear of God seems to be extinguished in them; and such being the case, it was necessary that He should promise the pardon even of heinous sins, that they might not upon every fall be overwhelmed with despair. Thus David seemed, to outward appearance, to be wholly deprived of the Spirit of God, whom he prays to be restored to him. The reason why God leaves hope of pardon even for detestable and deadly transgressions is, that the enormity of our sins may not keep us back or hinder us from seeking reconciliation with him. From this, we are led to condemn the undue severity of the fathers, who scrupled to receive to repentance those who had fallen for the second or third time. Due care must indeed be taken lest, by too great forbearance, loose reins should be given to men to commit iniquity; but there is no less danger in an extreme degree of rigour. It is to be observed, that when God declares that he will show himself merciful towards sinners, who have violated his law, and broken his commandments, he purposely employs these odious terms to excite our hatred and detestation of sin, and not to entice us to the commission of it. Still, however, we must understand the passage as amounting to this, That although the faithful may not in every instance act in a manner worthy of the grace of God, and may therefore deserve to be rejected by him, yet he will be merciful to them, because remission of sins is an essential article promised in his covenant. And, indeed, as God in his law requires us to perform what exceeds our power, all that he promises in it is of no avail to us, to whom it can never be accomplished. Hence Paul, in Rom 4:14, affirms, “If the inheritance come by the law, faith is made void, and the promise made of none effect.” To this also belong these words of Jeremiah,

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) but this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. I will forgive their iniquity, and I will remember their sin no more.” (Jer 31:31)

Farther, since God does not adopt us as his children, to encourage us to take liberty to commit sin with the greater boldness, mention is here made at the same time of chastisement, by which he shows that he hates the sins of his children, and, warning them of what they have deserved in offending him, invites and exhorts them to repentance. This fatherly chastisement then, which operates as medicine, holds the medium between undue indulgence, which is an encouragement to sin, and extreme severity, which precipitates persons into destruction. Here the inspired writer adverts to the prophecy recorded in 2Sa 7:14, where God declares that in chastising his own people, he will proceed after the manner of men —

“If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.” (2Sa 7:14)

God there speaks of his chastising his people after the manner of men, either because the anger of a father in correcting his children proceeds from love, — for he sees that otherwise he would fail in promoting their good; or it contains a contrast between God and men, implying, that in the task of chastising he will proceed with moderation and gentleness; for, were he to put forth his strength, he would immediately bring us to nothing, yea, he could do this simply by moving one of his fingers. The scope of both passages undoubtedly is, that whenever God punishes the sins of true believers, he will observe a wholesome moderation; and it is therefore our duty to take all the punishments which he inflicts upon us, as so many medicines. On this point, the Papists have egregiously blundered. Not understanding the true end and fruit of chastisements, they have imagined that God proceeds herein as if avenging himself upon sinners. Whence arose their satisfactions, and from these again proceeded pardons and indulgences, by which they endeavored to redeem themselves from the hand and vengeance of God. 550 But God has nothing else in view than to correct the vices of his children, in order that, after having thoroughly purged them, he may restore them anew to his favor and friendship; according to the words of Paul in 1Co 11:33, which affirm that the faithful “are chastened of the Lord, that they should not be condemned with the world.” For this reason, lest they should be overwhelmed with the weight of chastisement, he restrains his hand, and makes considerate allowance for their infirmity. Thus the promise is fulfilled, That he does not withdraw his loving-kindness from his people, even when he is angry with them; for, while he is correcting them for their profit and salvation, he does not cease to love them. It is, however, to be observed, that there is a change of person in the words. After it is said, If his children shall forsake my law, etc., it is at length subjoined, My loving-kindness or mercy will I not withdraw from Him. It ought surely to have been said, them instead of him, since it is children in the plural number who are before spoken of. But it is very probable that this form of expression is purposely employed to teach us that we are reconciled to God only through Christ; and that if we would expect to find mercy, we must seek for it from that source alone. What follows in the end of the verse, I will not suffer my faithfulness to fail, is more emphatic than if it had been said that God will be true to what he has said. It is possible that God’s promise may fail of taking effect, and yet he may continue faithful. For example, the law is true and holy, and yet of what advantage is it to us that salvation is promised in the law, when no human being can ever obtain salvation by it? God then in this passage leads us farther; promising that his covenant shall be steadfast and effectual, not only because he will be faithful on his part, but also because he will keep his people from falling away through their own inconstancy.

Calvin: Psa 89:34 - My covenant will I not break 34.My covenant will I not break As the true knowledge of God’s mercy can only be obtained from his word, he enjoins us to keep our eyes intently fi...

34.My covenant will I not break As the true knowledge of God’s mercy can only be obtained from his word, he enjoins us to keep our eyes intently fixed upon his covenant. The more excellent and invaluable a blessing it is, “Never to be rejected after having been once adopted by him,” the more difficult it is for us to believe its truth. And we know how many thoughts from time to time present themselves to our minds, tempting us to call it in question. That the faithful, therefore, may not harass themselves beyond measure in debating in their own minds whether or no they are in favor with God, they are enjoined to look to the covenant, and to embrace the salvation which is offered to them in it. God here commends to us his own faithfulness, that we may account his promise sufficient, and that we may not seek the certainty of our salvation any where else. He had said above, If the children of David break my statutes; and now, alluding to that breach, he declares that he will not requite them as they requite him, My covenant will I not break, implying, that although his people may not altogether act in a manner corresponding to their vocation, as they ought to do, he will not suffer his covenant to be broken and disannulled on account of their fault, because he will promptly and effectually prevent this in the way of blotting out their sins by a gratuitous pardon. He is still pursuing the illustration of the preceding proposition, I will not suffer my faithfulness to fail; promising not only to be faithful on his side, as we say, but also that what he has promised shall take full effect, in despite of all the impediments which men may cast in the way; for he will strive against their sins, that by means of them the fruit of his goodness may not be prevented from reaching them. When the Jews, by their ingratitude and treachery, revolted from him, the covenant was not disannulled, because it was founded upon the perfect immutability of his nature. And still, at the present day, when our sins mount even to the heavens, the goodness of God fails not to rise above them, since it is far above the heavens.

Calvin: Psa 89:35 - Once have I sworn by my holiness 35.Once have I sworn by my holiness God now confirms by an oath what he previously stated he had promised to David; from which it appears that it was...

35.Once have I sworn by my holiness God now confirms by an oath what he previously stated he had promised to David; from which it appears that it was not a matter of small importance; it being certain that God would not interpose his holy name in reference to what was of no consequence. It is a token of singular loving-kindness for him, upon seeing us prone to distrust, to provide a remedy for it so compassionately. We have, therefore, so much the less excuse if we do not embrace, with true and unwavering faith, his promise which is so strongly ratified, since in his deep interest about our salvation, he does not withhold his oath, that we may yield entire credence to his word. If we do not reckon his simple promise sufficient, he adds his oath, as it were, for a pledge. The adverb once, 551 denotes that the oath is irrevocable, and that therefore we have not the least reason to be apprehensive of any inconstancy. He affirms that he sware by his holiness, because a greater than himself is not to be found, by whom he could swear. In swearing by Him, we constitute him our judge, and place him as sovereign over us, even as he is our sovereign by nature. It is a more emphatic manner of expression for him to say, by my holiness, than if he had said, by myself, not only because it magnifies and exalts his glory, but also because it is far more fitted for the confirmation of faith, calling back, as it does, the faithful to the earthly habitation which he had chosen for himself, that they might not think it necessary for them to seek him at a distance; for by the term holiness, I have no doubt, he means the sanctuary. And yet he swears by himself, and by nothing else; for, in naming the temple which he had appointed as his seat, he does not depart from himself; but, merely accommodating his language to our rude understandings, swears by his holiness which dwells visibly upon earth. With respect to the elliptical form of the oath, we have seen, in a previous psalm, that this was a manner of swearing quite common among the Hebrews. Thus they were warned that the name of God was not to be used without due consideration, lest, by using it rashly and irreverently, they should draw down upon themselves the Divine vengeance. The abrupt and suspended form of expression was, as it were, a bridle to restrain them, and give them opportunity for reflection. It is no uncommon thing for God to borrow something from the common custom of men.

Calvin: Psa 89:36 - His seed shall endure for ever 36.His seed shall endure for ever There now follows the promise that the right of sovereignty shall always remain with the posterity of David. These ...

36.His seed shall endure for ever There now follows the promise that the right of sovereignty shall always remain with the posterity of David. These two things — his offspring and his throne, are conjoined; and by these words the everlasting duration of the kingdom is promised, so that it should never pass to those who were of a strange and different race. The sun and the moon are produced as witnesses; for although they are creatures subject to corruption, they yet possess more stability than the earth or air; the elements, as we see, being subject to continual changes. As the whole of this lower world is subject to unceasing agitation and change, there is presented to us a more steadfast state of things in the sun and moon, that the kingdom of David might not be estimated according to the common order of nature. Since, however, this royal throne was shaken in the time of Rehoboam, as we have before had occasion to remark, and afterwards broken down and overthrown, it follows that this prophecy cannot be limited to David. For although at length the outward majesty of this kingdom was put an end to without hope of being re-established, the sun ceased not to shine by day, nor the moon by night. Accordingly, until we come to Christ, God might seem to be unfaithful to his promises. But in the branch which sprung from the root of Jesse, these words were fulfilled in their fullest sense. 552

Calvin: Psa 89:38 - But thou hast abhorred and rejected him 38.But thou hast abhorred and rejected him Here the prophet complains that in consequence of the decayed state of the kingdom, the prophecy appeared ...

38.But thou hast abhorred and rejected him Here the prophet complains that in consequence of the decayed state of the kingdom, the prophecy appeared to have failed of its accomplishment. Not that he accuses God of falsehood; but he speaks in this manner, that he may with all freedom cast his cares and griefs into the bosom of God, who permits us to deal thus familiarly with him. It doubtless becomes us to frame our desires according to the divine will; but that person cannot be said to pass beyond due bounds who humbly laments that he is deprived of the tokens of the divine favor, provided be does not despair, or rebelliously murmur against God; and we shall afterwards see that the prophet, when he blesses God at the close of the psalm, affords a proof of tranquil submission, by which he corrects or qualifies his complaints. Whoever, therefore, that Rabbin was who maintained that it is unlawful to recite this psalm, he was led by a foolish and impious peevishness to condemn what God bears with in his children. In taking this liberty of expostulating with God, the prophet had no other object in view than that he might the more effectually resist distrust and impatience, by unburdening himself in the divine presence. Farther, the words, Thou hast abhorred and rejected him, if criticised according to the rules of the Greek and Latin language, will be pronounced inelegant; for the word which is most emphatic is put first, and then there is added another which is less emphatic. But as the Hebrews do not observe our manner of arrangement in this respect, the order here adopted is quite consistent with the idiom of the Hebrew language. The third verb contains the reason of this change on the part of God, teaching us that the king was rejected because God was incensed against him. It is thought by some that there is here a recital of the mockery in which the enemies of the chosen people indulged, an opinion which they adopt to avoid the difficulty arising from viewing this severe kind of complaint, as uttered by the Church, which proved such a stumbling-block to the Rabbin above referred to, that on account of it he condemned the whole psalm. But it is to be observed, that the prophet speaks according to the common feeling and apprehension of men; while at the same time he was fully convinced in his own mind, that the king who had been once chosen by God could not be rejected by him.

In the same sense we ought to understand what follows (verse 39) concerning the disannulling of the covenant — Thou hast made the covenant of thy servant to cease. The prophet does not charge God with levity and inconstancy: he only complains that those notable promises of which he had spoken had to appearance vanished and come to nought. Whenever the faithful put the question,

“How long wilt thou forget me, O Lord?” “Awake, why sleepest thou, O Lord?”
(Psa 13:1,)

they assuredly are not to be understood as attributing forgetfulness or sleep to him: they only lay before him the temptations which flesh and blood suggest to them in order to induce him speedily to succor them under the infirmity with which they are distressed. It is not then wonderful, though the prophet, amidst such horrible desolation, was affected by the infirmities to which human nature is so liable in such circumstances, and thus prompted to make the assertion, that what God promised was far from being manifestly realised. When he saw all things going contrary to the Divine promise, he was not a man so steel-hearted as to remain unmoved at so pitiable and confused a spectacle. But coming freely into the Divine presence, he seeks a remedy that he might not be swallowed up with sorrow, which would have been the case had he indulged in secret repining, and neglected this means of alleviation. What is added in the close of the verse, Thou hast cast his crown to the earth, does not seem to apply to the time of Rehoboam, unless, perhaps, the dismemberment of the kingdom may be denoted by the casting of the crown to the earth. The statements which are made immediately after must necessarily be referred to some greater calamity. If this is admitted, the author of the psalm must have been a different person from Ethan, who was one of the four wise men, of whom mention is made in the sacred history, (2Kg 4:31.) In so doubtful a case, I leave every one to adopt the conjecture which appears to him the most probable.

Calvin: Psa 89:40 - Thou hast broken down all his walls 40.Thou hast broken down all his walls The prophet, although he might easily have found another cause to which to impute the breaking down and razing...

40.Thou hast broken down all his walls The prophet, although he might easily have found another cause to which to impute the breaking down and razing of the fortifications, yet under the influence of devout and sanctified feeling acknowledges God to be the author of this calamity; being fully convinced that men could not at their pleasure have destroyed the kingdom which God had set up had not the Divine anger been kindled. Afterwards speaking metaphorically, he complains that the kingdom was exposed as a prey to all passers-by, resembling a field or garden, of which the walls were broken down, and the ground laid open to depredation. As an aggravation of a calamity which in itself was sufficiently grievous, the additional indignity is brought forward, that the king was a reproach to his neighbors. The worldly and the profane, there can be no doubt, finding an opportunity so much according to their wishes, derided him, saying, Is this that king of God’s choice, a king more excellent than the angels, and whose throne was to continue as long as the sun and the moon should endure? As these railings recoiled upon God himself, the prophet justly complains of the reproachful derision with which God’s Anointed was treated, whose dignity and royal estate were ratified and confirmed by heavenly anointing.

Calvin: Psa 89:42 - Thou hast exalted the right hand of his oppressors 42.Thou hast exalted the right hand of his oppressors Here he states that God took part with the enemies of the king; for he was well aware that thes...

42.Thou hast exalted the right hand of his oppressors Here he states that God took part with the enemies of the king; for he was well aware that these enemies could not have prevailed but by the will of God, who inspires some with courage, and renders others faint-hearted. In short, in proportion to the number of the calamities which had befallen the chosen people, was the number of the evidences of their having been forsaken by God; for, so long as he continued his favor, the whole world, by all their machinations, were unable to impair the stability of that kingdom. Had it been said that the enemies of the king obtained the victory, the statement would have been quite true; but it would not have been a mode of expression so obviously fitted to exalt the Divine power; as it might have been thought that men setting themselves in opposition to God had, by their own power, forced their way, and effected their purpose, even against those who enjoyed his protection. Accordingly, the prophet reflects with himself, that unless the Divine anger had been incensed, that kingdom which God had erected could not have been reduced to a condition so extremely wretched.

Calvin: Psa 89:45 - Thou hast shortened the days of his youth 45.Thou hast shortened the days of his youth Some would explain this sentence as meaning, that God had weakened the king, so that he faded or withere...

45.Thou hast shortened the days of his youth Some would explain this sentence as meaning, that God had weakened the king, so that he faded or withered away at his very entrance upon the flower of youth, and was exhausted with old age before reaching the period of manhood. 554 This exposition may be regarded as not improbable; but still it is to be observed, in order to our having a clearer understanding of the mind of the prophet, that he does not speak exclusively of any one individual, but compares the state of the kingdom to the life of man. His complaint then amounts to this, That God caused the kingdom to wax old, and finally to decay, before it reached a state of complete maturity; its fate resembling that of a young man, who, while yet increasing in strength and vigor, is carried away by a violent death before his time. This similitude is highly appropriate; for the kingdom, if we compare the state of it at that period with the Divine promise, had scarce yet fully unfolded its blossom, when, amidst its first advances, suddenly smitten with a grievous decay, its freshness and beauty were defaced, while at length it vanished away. Moreover, what we have previously stated must be borne in mind, that when the prophet complains that the issue does not correspond with the promise, or is not such as the promise led the chosen people to expect, he does not, on that account, charge God with falsehood, but brings forward this apparent discrepancy for another purpose — to encourage himself, from the consideration of the Divine promises, to come to the throne of grace with the greater confidence and boldness; and, while he urged this difficulty before God, he was fully persuaded that it was impossible for Him not to show himself faithful to his word. As the majority of men drink up their sorrow and keep it to themselves, because they despair of deriving any benefit from prayer so true believers, the more frankly and familiarly they appeal to God in reference to his promises, the more valiantly do they wrestle against their distrust, and encourage themselves in the hope of a favorable issue.

Calvin: Psa 89:46 - How long, O Jehovah? wilt thou hide thyself for ever? 46.How long, O Jehovah? wilt thou hide thyself for ever? After having poured forth his complaints respecting the sad and calamitous condition of the ...

46.How long, O Jehovah? wilt thou hide thyself for ever? After having poured forth his complaints respecting the sad and calamitous condition of the Church, the Psalmist now turns himself to prayer. Whence it follows that the language of lamentation to which he had hitherto given utterance, although it emanated from carnal sense, was nevertheless conjoined with faith. Unbelievers, in the agitation of trouble, may sometimes engage in prayer, yet whatever they ask proceeds from feigned lips. But the prophet, by connecting prayer with his complaints, bears testimony that he had never lost his confidence in the truth of the Divine promises. With respect to this manner of expression, How long, for ever? we have spoken on Psa 79:5, where we have shown that it denotes a long and continued succession of calamities. Moreover, by asking How long God will hide himself, he tacitly intimates that all will be well as soon as God is pleased to look upon his chosen people with a benignant countenance. In the second clause of the verse, he again mentions as the reason why God did not vouchsafe to look upon them with paternal favor, that his anger was incensed against them. The obvious conclusion from which is, that all the afflictions endured by us proceed from our sins; these being the scourges of an offended God.

Calvin: Psa 89:47 - Remember how short my time is 47.Remember how short my time is After having confessed that the severe and deplorable afflictions which had befallen the Church were to be traced to...

47.Remember how short my time is After having confessed that the severe and deplorable afflictions which had befallen the Church were to be traced to her own sins as the procuring cause, the prophet, the more effectually to move God to commiseration, lays before him the brevity of human life, in which, if we receive no taste of the Divine goodness, it will seem that we have been created in vain. That we may understand the passage the more clearly, it will be better to begin with the consideration of the last member of the verse, Why shouldst thou have created all the sons of men in vain? The faithful, in putting this question, proceed upon an established first principle, That God has created men and placed them in the world, to show himself a father to them. And, indeed, as his goodness extends itself even to the cattle and lower animals of every kind, 558 it cannot for a moment be supposed, that we, who hold a higher rank in the scale of being than the brute creation, should be wholly deprived of it. Upon the contrary supposition, it were better for us that we had never been born, than to languish away in continual sorrow. There is, moreover, set forth the brevity of the course of our life; which is so brief, that unless God make timely haste in giving us some taste of his benefits, the opportunity for doing this will be lost, since our life passes rapidly away. The drift of this verse is now very obvious. In the first place, it is laid down as a principle, That the end for which men were created was, that they should enjoy God’s bounty in the present world; and from this it is concluded that they are born in vain, unless he show himself a father towards them. In the second place, as the course of this life is short, it is argued that if God does not make haste to bless them, the opportunity will no longer be afforded when their life shall have run out.

But here it may be said, in the first place, that the saints take too much upon them in prescribing to God a time in which to work; and, in the next place, that although he afflict us with continual distresses, so long as we are in our state of earthly pilgrimage, yet there is no ground to conclude from this that we have been created in vain, since there is reserved for us a better life in heaven, to the hope of which we have been adopted; and that, therefore, it is not surprising though now our life is hidden from us on earth. I answer, That it is by the permission of God that the saints take this liberty of urging him in their prayers to make haste; and that there is no impropriety in doing so, provided they, at the same time, keep themselves within the bounds of modesty, and, restraining the impetuosity of their affections, yield themselves wholly to his will. With respect to the second point, I grant that it is quite true, that although we must continue to drag out our life amidst continual distresses, we have abundant consolation to aid us in bearing all our afflictions, provided we lift up our minds to heaven. But still it is to be observed, in the first place, that it is certain, considering our great weakness, that no man will ever do this unless he has first tasted of the Divine goodness in this life; and, secondly, that the complaints of the people of God ought not to be judged of according to a perfect rule, because they proceed not from a settled and an undisturbed state of mind, but have always some excess arising from the impetuosity or vehemence of the affections at work in their minds. I at once allow that the man who measures the love of God from the state of things as presently existing, judges by a standard which must lead to a false conclusion;

“for whom the Lord loveth he chasteneth,” (Heb 12:6.)

But as God is never so severe towards his own people as not to furnish them with actual experimental evidence of his grace, it stands always true that life is profitless to men, if they do not feel, while they live, that He is their father.

As to the second clause of the verse, it has been stated elsewhere that our prayers do not flow in one uniform course, but sometimes betray an excess of sorrow. It is, therefore, not to be wondered at that the faithful, when immoderate sorrow or fear occupies their thoughts and keeps fast hold of them, experience such inattention stealing by degrees upon them, as to make them for a time forget to keep their minds fixed in meditation upon the life to come. Many think it very unaccountable, if the children of God do not, the first moment they begin to think, immediately penetrate into heaven, as if thick mists did not often intervene to impede or hinder us when we would look attentively into it. For faith to lose its liveliness is one thing, and for it to be utterly extinguished is another. And, doubtless, whoever is exercised in the judgments of God, and in conflict with temptations, will acknowledge that he is not so mindful of the spiritual life as he ought to be. Although then the question, Why shouldst thou have created all the sons of men in vain? is deduced from a true principle, yet it savours somewhat of a faulty excess. Whence it appears that even in our best framed prayers, we have always need of pardon. There always escapes from us some language or sentiment chargeable with excess, and therefore it is necessary for God to overlook or bear with our infirmity.

Calvin: Psa 89:48 - What man shall live, and shall not see death? 48.What man shall live, and shall not see death? This verse contains a confirmation of what has been already stated concerning the brevity of human l...

48.What man shall live, and shall not see death? This verse contains a confirmation of what has been already stated concerning the brevity of human life. The amount is, that unless God speedily hasten to show himself a father to men, the opportunity of causing them to experience his grace will no longer exist. The original word גבר , geber, which we have translated man, is derived from the verb גבר , gabar, he was strong, or he prevailed; and the sacred writer employs this word, the more forcibly to express the truth, that no man is privileged with exemption from the dominion of death.

Calvin: Psa 89:49 - O Lord! where are thy former mercies? 49.O Lord! where are thy former mercies? The prophet encourages himself, by calling to remembrance God’s former benefits, as if his reasoning were,...

49.O Lord! where are thy former mercies? The prophet encourages himself, by calling to remembrance God’s former benefits, as if his reasoning were, That God can never be unlike himself, and that therefore the goodness which he manifested in old time to the fathers cannot come to an end. This comparison might indeed make the godly despond, when they find that they are not dealt with by him so gently as he dealt with the fathers, did not another consideration at the same time present itself to their minds — the consideration that he never changes, and never wearies in the course of his beneficence. As to the second clause of the verse, some interpreters connect it with the first, by interposing the relative, thus: — Where are thy former mercies which thou hast sworn? In this I readily acquiesce; for the sense is almost the same, although the relative be omitted. God had given evident and indubitable proofs of the truth of the oracle delivered to Samuel; 559 and, therefore, the faithful lay before him both his promise and the many happy fruits of it which had been experienced. They say, in truth, that they may with the greater confidence apply to themselves, whatever tokens of his liberality God had in old time bestowed upon the fathers; for they had the same ground to expect the exercise of the Divine goodness towards them as the fathers had, God, who is unchangeably the same, having sworn to be merciful to the posterity of David throughout all ages.

Calvin: Psa 89:50 - O Lord! remember the reproach of thy servants 50.O Lord! remember the reproach of thy servants They again allege, that they are held in derision by the ungodly, — a consideration which had no s...

50.O Lord! remember the reproach of thy servants They again allege, that they are held in derision by the ungodly, — a consideration which had no small influence in moving God to compassion: for the more grievous and troublesome a temptation it is, to have the wicked deriding our patience, that, after having made us believe that God is not true in what he has promised, they may precipitate us into despair; the more ready is he to aid us, that our feeble minds may not yield to the temptation. The prophet does not simply mean that the reproaches of his enemies are to him intolerable, but that God must repress their insolence in deriding the faith and patience of the godly, in order that those who trust in him may not be put to shame. He enhances still more the same sentiment in the second clause, telling us, that he was assailed with all kind of reproaches by many peoples, or by the great peoples, for the Hebrew word רבים , rabbim, signifies both great and many

Moreover, it is not without cause, that, after having spoken in general of the servants of God, he changes the plural into the singular number. He does this, that each of the faithful in particular may be the more earnestly stirred up to the duty of prayer. The expression, in my bosom, is very emphatic. It is as if he had said, The wicked do not throw from a distance their insulting words, but they vomit them, so to speak, upon the children of God, who are thus constrained to receive them into their bosom, and to bear patiently this base treatment. Such is the perversity of the time in which we live, that we have need to apply the same doctrine to ourselves; for the earth is full of profane and proud despisers of God, who cease not to make themselves merry at our expense. And as Satan is a master well qualified to teach them this kind of rhetoric, the calamities of the Church always furnish them with matter for exercising it. Some take bosom for the secret affection of the heart; but this exposition seems to be too refined.

Calvin: Psa 89:51 - With which thy enemies, O Jehovah! have reproached thee 51.With which thy enemies, O Jehovah! have reproached thee What the Psalmist now affirms is, not that the wicked torment the saints with their contum...

51.With which thy enemies, O Jehovah! have reproached thee What the Psalmist now affirms is, not that the wicked torment the saints with their contumelious language, but that they revile even God himself. And he makes this statement, because it is a much more powerful plea for obtaining favor in the sight of God, to beseech him to maintain his own cause, because all the reproaches by which the simplicity of our faith is held up to scorn recoil upon himself, than to beseech him to do this, because he is wounded in the person of his Church; according as he declares in Isaiah,

“Whom hast thou reproached and blasphemed; and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel.” (Isa 37:23)

That wicked robber Rabshakeh thought that he scoffed only at the wretched Jews whom he besieged, and whose surrender of themselves into his hands he believed he would soon witness; but God took it as if he himself had been the object whom that wicked man directly assailed. On this account also, the prophet calls these enemies of his people the enemies of God; namely, because in persecuting the Church with deadly hostility, they made an assault upon the majesty of God, under whose protection the Church was placed.

In the second clause, by the footsteps of Messiah or Christ is meant the coming of Christ, even as it is said in Isa 52:7,

“How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace!” (Isa 52:7)

The Hebrew word עקב , akeb, sometimes signifies the heel; but here, as in many other passages, it signifies the sole of the foot. Others translate it the pace or step, but this gives exactly the same sense. There can be no doubt, that footsteps, by the figure synecdoche, is employed to denote the feet; and again, that by the feet, according to the figure metonomy, is meant the coming of Christ. The wicked, observing that the Jews clung to the hope of redemption, and patiently endured all adversities because a deliverer had been promised them, disdainfully derided their patience, as if all that the prophets had testified concerning the coming of Christ had been only a fable. 560 And now also, although he has been once manifested to the world, yet as, in consequence of his having been received up into the glory of heaven, he seems to be far distant from us, and to have forsaken his Church, these filthy dogs scoff at our hope, as if it were a mere delusion.

Calvin: Psa 89:52 - Blessed be Jehovah for ever! 52.Blessed be Jehovah for ever! I am surprised why some interpreters should imagine, that this verse was added by some transcriber in copying the boo...

52.Blessed be Jehovah for ever! I am surprised why some interpreters should imagine, that this verse was added by some transcriber in copying the book, affirming, that it does not correspond with the context: as if the language of praise and thanksgiving to God were not as suitable at the close of a psalm as at the opening of it. I have therefore no doubt, that the prophet, after having freely bewailed the calamities of the Church, now, with the view of allaying the bitterness of his grief, purposely breaks forth into the language of praise. As to the words Amen, and Amen, I readily grant, that they are here employed to distinguish the book. 561 But whoever composed this psalm, there is no doubt, that by these words of rejoicing, the design of the writer was to assuage the greatness of his grief in the midst of his heavy afflictions, that he might entertain the livelier hope of deliverance.

Defender: Psa 89:5 - the heavens Psa 89:5-8 indicates that the setting is in heaven, with "the congregation of saints" assembled around God's throne, eulogizing the Lord and His might...

Psa 89:5-8 indicates that the setting is in heaven, with "the congregation of saints" assembled around God's throne, eulogizing the Lord and His mighty works. These "saints" are the holy angels, "the sons of the mighty" (Psa 89:6), gathered in "the assembly of the saints" (Psa 89:7) to give praise to God."

Defender: Psa 89:10 - Rahab This is not a reference to the Jericho woman of Joshua's time but to Satan, the old "dragon" (Isa 51:9). The two names are slightly different in Hebre...

This is not a reference to the Jericho woman of Joshua's time but to Satan, the old "dragon" (Isa 51:9). The two names are slightly different in Hebrew spelling, although pronounced and transliterated the same in English. The word used here means "proud" and is translated this way in Job 9:13 and Job 26:12. In fact the name of "Pride" can appropriately be assigned to Satan for he is the very father of pride, presuming to war against his Creator! In a great day to come, he will indeed be "broken in pieces" and consigned forever to the lake of fire."

Defender: Psa 89:11 - earth also is thine God is surely worthy of praise and worship. He has created heaven and earth and they belong to Him."

God is surely worthy of praise and worship. He has created heaven and earth and they belong to Him."

Defender: Psa 89:12 - created them North-south directions could only be meaningful on a spherical planet if there are north and south "poles" on it - either geographic poles (formed by ...

North-south directions could only be meaningful on a spherical planet if there are north and south "poles" on it - either geographic poles (formed by the establishment of an axial rotation) or magnetic poles (formed by the initiating of rotating electrical currents deep in the earth's core) or both. These were evidently created by God on the first day of Creation Week when God established the cycle of day and night (Gen 1:3-4)."

Defender: Psa 89:20 - anointed David was "anointed" as king but he is also a type of the Messiah (the "anointed one") as is evident from Psa 89:27-29 and Psa 89:36, Psa 89:37. At th...

David was "anointed" as king but he is also a type of the Messiah (the "anointed one") as is evident from Psa 89:27-29 and Psa 89:36, Psa 89:37. At this point, Psalm 89 becomes essentially a Messianic psalm fulfilled partially in the experiences of David but ultimately fulfilled only in Christ."

Defender: Psa 89:25 - in the rivers This indicates that the "anointed one" (Psa 89:20) is owner of all the life-sustaining waters of the world."

This indicates that the "anointed one" (Psa 89:20) is owner of all the life-sustaining waters of the world."

Defender: Psa 89:27 - my firstborn As God's "firstborn," He is the heir of God's created world (Psa 2:8). All the kings of the earth are stewards not owners."

As God's "firstborn," He is the heir of God's created world (Psa 2:8). All the kings of the earth are stewards not owners."

Defender: Psa 89:37 - for ever as the moon The moon will exist forever as will the throne of Christ."

The moon will exist forever as will the throne of Christ."

Defender: Psa 89:38 - wroth with thine anointed How could God be angry with His "anointed," the Messiah ? He had just promised that His seed and His throne would - like the sun - endure forever (Psa...

How could God be angry with His "anointed," the Messiah ? He had just promised that His seed and His throne would - like the sun - endure forever (Psa 89:36). The only rationale for such an anomaly would be that He had been "covered with shame" (Psa 89:45) that is, God "hath made him to be sin for us, who knew no sin" (2Co 5:21). In his persecution by Saul and other enemies even after being anointed as future king, David was a type of the Messiah but the ultimate fulfillment awaited the crucifixion of Christ."

TSK: Psa 89:1 - Ethan // I will // with // thy faithfulness // all generations Ethan : 1Ki 4:31; 1Ch 2:6 I will : Psa 86:12, Psa 86:13, Psa 101:1, Psa 106:1, 136:1-26 with : Psa 40:9, Psa 40:10, Psa 71:8, Psa 71:15-19 thy faithfu...

Ethan : 1Ki 4:31; 1Ch 2:6

I will : Psa 86:12, Psa 86:13, Psa 101:1, Psa 106:1, 136:1-26

with : Psa 40:9, Psa 40:10, Psa 71:8, Psa 71:15-19

thy faithfulness : Psa 89:5, Psa 89:8, Psa 89:33, Psa 89:49, Psa 36:5, Psa 92:2; Isa 25:1; Lam 3:23; Mic 7:20; Tit 1:2

all generations : Heb. generation and generation, Psa 89:4, Psa 119:90 *marg.

TSK: Psa 89:2 - Mercy // faithfulness Mercy : Psa 36:5, Psa 103:17; Neh 1:5, Neh 9:17, Neh 9:31; Luk 1:50; Eph 1:6, Eph 1:7 faithfulness : Psa 89:5, Psa 89:37, Psa 119:89, Psa 146:6; Num 2...

TSK: Psa 89:3 - made // my chosen // sworn made : Psa 89:28, Psa 89:34, Psa 89:39; 2Sa 7:10-16, 2Sa 23:5; 1Ki 8:16; Isa 55:3; Jer 30:9, Jer 33:20, Jer 33:21; Eze 34:23, Eze 34:24; Hos 3:5; Luk ...

TSK: Psa 89:4 - -- Psa 89:1, Psa 89:29, Psa 89:36, Psa 72:17, Psa 132:12; 2Sa 7:12-16, 2Sa 7:29; 1Ki 9:5; 1Ch 17:10-14; 1Ch 22:10; Isa 9:6, Isa 9:7; Zec 12:8; Luk 1:32, ...

TSK: Psa 89:5 - heavens // in the congregation heavens : Psa 19:1, Psa 50:6, Psa 97:6; Isa 44:23; Luk 2:10-15; Eph 3:10; 1Pe 1:12; Rev 5:11-14, Rev 7:10-12 in the congregation : Psa 89:7; Deu 33:2;...

TSK: Psa 89:6 - For who // the sons For who : Psa 89:8, Psa 40:5, Psa 71:19, Psa 73:25, Psa 86:8, Psa 113:5; Exo 15:11; Jer 10:6 the sons : Psa 29:1 *marg. Psa 52:1

TSK: Psa 89:7 - -- Psa 76:7-11; Lev 10:3; Isa 6:2-7, Isa 66:2; Jer 10:7, Jer 10:10; Mat 10:28; Luk 12:4, Luk 12:5; Act 5:11; Heb 12:28, Heb 12:29; Rev 15:3, Rev 15:4

TSK: Psa 89:8 - O Lord // a strong // like O Lord : Psa 84:12; Jos 22:22; Isa 28:22 a strong : Psa 89:13, Psa 24:8, Psa 147:5; 1Sa 15:19; Job 9:19; Isa 40:25, Isa 40:26; Jer 32:17; Mat 6:13 lik...

TSK: Psa 89:9 - -- Psa 29:10, Psa 65:7, Psa 66:5, Psa 66:6, Psa 93:3, Psa 93:4, Psa 107:25-29; Job 38:8-11; Nah 1:4; Mat 8:24-27, Mat 14:32; Mar 4:39, Mar 4:41

TSK: Psa 89:10 - Thou hast // Rahab // scattered // thy strong arm Thou hast : Psa. 78:43-72, 105:27-45; Exod. 7:1-15:27 Rahab : or, Egypt scattered : Psa 59:11, Psa 68:30, Psa 144:6; Isa 24:1 thy strong arm : Heb. th...

Thou hast : Psa. 78:43-72, 105:27-45; Exod. 7:1-15:27

Rahab : or, Egypt

scattered : Psa 59:11, Psa 68:30, Psa 144:6; Isa 24:1

thy strong arm : Heb. the arm of thy strength, Exo 3:19, Exo 3:20; Deu 4:34

TSK: Psa 89:11 - -- Psa 24:1, Psa 24:2, Psa 50:12, Psa 115:16; Gen 1:1, Gen 2:1; 1Ch 29:11; Job 41:11; 1Co 10:26, 1Co 10:28

TSK: Psa 89:12 - north // Tabor // Hermon // rejoice north : Job 26:7 Tabor : Jos 19:22; Jdg 4:6, Jdg 4:12 Hermon : Psa 133:3; Deu 3:8, Deu 3:9; Jos 12:1 rejoice : Psa 65:12, Psa 65:13; Isa 35:1, Isa 35:...

TSK: Psa 89:13 - a mighty arm a mighty arm : Heb. an arm with might, Psa 89:10, Psa 62:11; Dan 4:34, Dan 4:35; Mat 6:13

a mighty arm : Heb. an arm with might, Psa 89:10, Psa 62:11; Dan 4:34, Dan 4:35; Mat 6:13

TSK: Psa 89:14 - Justice // habitation // mercy Justice : Psa 45:6, Psa 45:7, Psa 97:2, Psa 99:4, Psa 145:17; Deu 32:4; Rev 15:3 habitation : or, establishment, Pro 16:12 mercy : Psa 89:2, Psa 85:13...

Justice : Psa 45:6, Psa 45:7, Psa 97:2, Psa 99:4, Psa 145:17; Deu 32:4; Rev 15:3

habitation : or, establishment, Pro 16:12

mercy : Psa 89:2, Psa 85:13; Joh 1:17

TSK: Psa 89:15 - know // in the light know : Psa 90:6, Psa 98:4-6, Psa 100:1; Lev 25:9; Num 10:10, Num 23:21; Isa 52:7, Isa 52:8; Nah 1:15; Luk 2:10-14; Rom 10:15, Rom 10:18 in the light :...

TSK: Psa 89:16 - name // righteousness name : Psa 89:12, Psa 29:5, Psa 29:7, Psa 33:21, Psa 44:8; Luk 1:47; Phi 4:4 righteousness : Psa 40:10, Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Is...

TSK: Psa 89:17 - For thou // our horn For thou : Psa 28:7; 1Co 1:30, 1Co 1:31; 2Co 12:9, 2Co 12:10; Phi 4:13 our horn : Psa 89:24, Psa 75:10, Psa 92:10, Psa 112:9, Psa 132:17, Psa 148:14; ...

TSK: Psa 89:18 - the Lord is // Holy // king the Lord is : etc. or, our Shield is of the Lord, and our King is of the Holy One of Israel, Psa 47:9, Psa 62:1, Psa 62:2, Psa 62:6, Psa 84:11, Psa 91...

the Lord is : etc. or, our Shield is of the Lord, and our King is of the Holy One of Israel, Psa 47:9, Psa 62:1, Psa 62:2, Psa 62:6, Psa 84:11, Psa 91:1, Psa 91:2; Gen 15:1; Deu 33:27-29

Holy : Psa 71:22; Isa 1:4, Isa 12:6, Isa 29:19, Isa 30:11, Isa 43:3, Isa 43:14

king : Psa 44:4; Isa 33:22

TSK: Psa 89:19 - Then // to thy holy // I have laid // exalted Then : 1Sa 16:1; 2Sa 7:8-17; Luk 1:70; 2Pe 1:21, 2Pe 3:2 to thy holy : Mar 1:24; Rev 3:7 I have laid : 1Sa 16:18; Isa 9:6; Jer 30:21 exalted : Psa 89:...

TSK: Psa 89:20 - -- 1Sa 16:1, 1Sa 16:12, 1Sa 16:13; Isa 61:1-3; Joh 3:34

TSK: Psa 89:21 - With // mine With : Psa 18:32-39, Psa 80:15-17; 2Sa 7:8-16; Isa 42:1, Isa 49:8 mine : Psa 89:13; Isa 41:10; Eze 30:24, Eze 30:25; Zec 10:12

TSK: Psa 89:22 - enemy // son enemy : 1Ch 17:9; Mat 4:1-10 son : Joh 17:12; 2Th 2:3

TSK: Psa 89:23 - I will // plague I will : 2Sa 3:1, 2Sa 7:1, 2Sa 7:9, 2Sa 22:40-44 plague : Psa 2:1-6, Psa 21:8, Psa 21:9, 109:3-31, Psa 110:1, Psa 132:18; Luk 19:14, Luk 19:27; Joh 15...

TSK: Psa 89:24 - But my // in my But my : Psa 89:2-5, Psa 89:28, Psa 89:33, Psa 61:7; Joh 1:17; 2Co 1:20 in my : Psa 89:16, Psa 89:17, Psa 20:1, Psa 20:5, Psa 91:14; 1Sa 2:1; Joh 17:6...

TSK: Psa 89:25 - I will // his hand I will : Psa 2:8, Psa 72:8-11, Psa 80:11; 1Ki 4:21; Rev 11:15 his hand : That is, his power or authority, as hand frequently signifies: for the accomp...

I will : Psa 2:8, Psa 72:8-11, Psa 80:11; 1Ki 4:21; Rev 11:15

his hand : That is, his power or authority, as hand frequently signifies: for the accomplishment of these promises, see the parallel texts.

TSK: Psa 89:26 - Thou // God // rock Thou : 2Sa 7:14; 1Ch 22:10; Mat 26:39, Mat 26:42; Luk 23:46; Joh 11:41, Joh 20:17; Heb 1:5 God : Psa 43:4; Mar 15:34 rock : Psa 18:46, Psa 62:2, Psa 6...

TSK: Psa 89:27 - Also // higher Also : Psa 2:7; Rom 8:29; Col 1:15, Col 1:18 higher : Psa 2:10-12, Psa 72:11; Num 24:7; 2Ch 1:12, 2Ch 9:23, 2Ch 9:24; Isa 49:7; Rev 19:16; Rev 21:24

TSK: Psa 89:28 - mercy // covenant mercy : 2Sa 7:15, 2Sa 7:16; Isa 54:10, Isa 55:3; Act 13:32-34 covenant : Psa 89:34, Psa 111:5, Psa 111:9; 2Sa 23:5; Jer 33:20, Jer 33:21

TSK: Psa 89:29 - His seed // throne // days His seed : Psa 89:4, Psa 89:36, Psa 132:11; 1Ch 17:11, 1Ch 17:12; Isa 59:21; Jer 33:17-26 throne : Psa 45:6; 1Ch 22:10; Isa 9:7; Eze 37:24, Eze 37:25;...

TSK: Psa 89:30 - If // forsake // walk If : Psa 132:12; 2Sa 7:14; 1Ch 28:9; 2Ch 7:17-22 forsake : Psa 119:53; Pro 4:2, Pro 28:4; Jer 9:13-16 walk : Eze 18:9, Eze 18:17, Eze 20:19; Luk 1:6

TSK: Psa 89:31 - break break : Heb. profane, Psa 55:20 *marg.

break : Heb. profane, Psa 55:20 *marg.

TSK: Psa 89:32 - -- Exo 32:34; 2Sa 7:14; 1Ki 11:6, 1Ki 11:14, 1Ki 11:31, 1Ki 11:39; Pro 3:11, Pro 3:12; Amo 3:2; 1Co 11:31, 1Co 11:32; Heb 12:6-11

TSK: Psa 89:33 - Nevertheless // not utterly take // fail Nevertheless : 2Sa 7:13, 2Sa 7:15; 1Ki 11:13, 1Ki 11:32, 1Ki 11:36; Isa 54:8-10; Jer 33:20-26; Lam 3:31, Lam 3:32; 1Co 15:25 not utterly take : Heb. n...

Nevertheless : 2Sa 7:13, 2Sa 7:15; 1Ki 11:13, 1Ki 11:32, 1Ki 11:36; Isa 54:8-10; Jer 33:20-26; Lam 3:31, Lam 3:32; 1Co 15:25

not utterly take : Heb. not make void, Psa 89:39; 1Sa 15:29

fail : Heb. lie, Heb 6:18

TSK: Psa 89:34 - covenant // nor covenant : Lev 26:44; Jer 14:21, Jer 33:20 nor : Num 23:19; Mal 3:6; Mat 24:35; Rom 11:29; Jam 1:17

TSK: Psa 89:35 - Once // that I will not lie Once : Psa 110:4, Psa 132:11; Amo 4:2, Amo 8:7; Heb 6:13, Heb 6:17 that I will not lie : Heb. If I lie, 2Th 2:13; Tit 1:2

Once : Psa 110:4, Psa 132:11; Amo 4:2, Amo 8:7; Heb 6:13, Heb 6:17

that I will not lie : Heb. If I lie, 2Th 2:13; Tit 1:2

TSK: Psa 89:36 - seed // and seed : Psa 89:4, Psa 89:29; 2Sa 7:16; Isa 53:10, Isa 59:21; Joh 12:34 and : Psa 72:5, Psa 72:17; Isa 9:7; Jer 33:20; Luk 1:33

TSK: Psa 89:37 - It shall // ever // and as It shall : That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall continue among men. The moon is probably ...

It shall : That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall continue among men. The moon is probably termed a faithful witness, because by her, particularly, time is measured. Her decrease and increase are especially observed by every nation; and by these time is generally estimated, especially among eastern nations. - So many moons is a man old - so many moons since such an event happened; and even their years are reckoned by lunations. Or, the rainbow may be intended; that faithful sign which God has established in the clouds, that the earth shall no more be destroyed by water.

ever : Psa 72:7, Psa 104:19; Gen 1:14-18; Jer 31:35, Jer 31:36

and as : Gen 9:13-16; Isa 54:9, Isa 54:10

TSK: Psa 89:38 - But // and // wroth But : Psa. 44:9-26, Psa 60:1, Psa 60:10, Psa 77:7; 1Ch 28:9; Jer 12:1; Hos 9:17 and : Psa 78:59, Psa 106:40; Deu 32:19; Lam 2:7; Zec 11:8 wroth : Psa ...

TSK: Psa 89:39 - void // profaned void : Psa 89:34-36, Psa 77:10, Psa 116:11; Joh 13:7 profaned : Psa 89:44, Psa 74:7, Psa 143:3; Isa 25:12, Isa 43:28; Lam 5:16

TSK: Psa 89:40 - broken // brought broken : Psa 80:12; Job 1:10; Isa 5:5, Isa 5:6 brought : 2Ch 12:2-5, 2Ch 15:5; Lam 2:2, Lam 2:5; Rev 13:1-7

TSK: Psa 89:41 - All // he is All : Psa 44:10-14, Psa 80:13; Isa 10:6; Jer 50:17 he is : Psa 74:10, Psa 79:4; Deu 28:37; Neh 5:9; Jer 24:9, Jer 29:18, Jer 42:18, Jer 44:8, Jer 44:1...

TSK: Psa 89:42 - -- Lev 26:17, Lev 26:25; Deu 28:25, Deu 28:43; Lam 2:17; Joh 16:20; Rev 11:10

TSK: Psa 89:43 - turned // not made turned : Eze 30:21-25 not made : Lev 26:36, Lev 26:37; Num 14:42, Num 14:45; Jos 7:4, Jos 7:5, Jos 7:8-12; 2Ch 25:8

TSK: Psa 89:44 - Thou // glory // cast Thou : 1Sa 4:21, 1Sa 4:22; 1Ki 12:16-20, 1Ki 14:25-28; Lam 4:1, Lam 4:2; 2Th 2:3-10 glory : Heb. brightness cast : Psa 89:39; Dan 7:20-25

TSK: Psa 89:45 - The // thou The : Psa 89:28, Psa 89:29; 2Ch 10:19; Isa 63:18 thou : Psa 44:15, Psa 109:29; Mic 7:10

TSK: Psa 89:46 - How // wilt // thy wrath How : Psa 13:1, Psa 13:2, Psa 79:5, Psa 85:5, Psa 90:13 wilt : Psa 10:1, Psa 88:14; Job 23:9; Isa 8:17, Isa 45:15; Hos 5:15 thy wrath : Psa 78:63; Jer...

TSK: Psa 89:47 - Remember // wherefore Remember : Psa 39:5, Psa 39:6, Psa 119:84; Job 7:7, Job 9:25, Job 9:26, Job 10:9 wherefore : Psa 144:4; Job 14:1; Jam 4:14

TSK: Psa 89:48 - What // see death // shall What : Psa 49:7-9; Job 30:23; Ecc 3:19, Ecc 3:20, Ecc 8:8, Ecc 9:5, Ecc 12:7; Heb 9:27 see death : Joh 8:51; Heb 11:5 shall : Psa 49:15; Act 2:27; 2Co...

TSK: Psa 89:49 - where // thou where : Psa 77:9, Psa 77:10; Isa 63:7-15 thou : Psa 89:3, Psa 89:4, Psa 89:35, Psa 54:5, Psa 132:11, Psa 132:12; 2Sa 3:9, 2Sa 7:15; Isa 55:3; Heb 7:21

TSK: Psa 89:50 - -- Psa 44:13-16, Psa 69:9, Psa 69:19, Psa 69:20, Psa 74:18, Psa 74:22, Psa 79:10-12; Rom 15:3

TSK: Psa 89:51 - they have // footsteps they have : Mat 5:10-12; Act 5:41; 1Co 4:12, 1Co 4:13; Heb 10:33, Heb 11:36 footsteps : Psa 56:5, Psa 56:6, Psa 57:3; 2Sa 16:7, 2Sa 16:8; Mat 12:24, M...

TSK: Psa 89:52 - Blessed Blessed : This verse ends the third book of the Psalter; and is thought to have been added by a later hand, as it is wanting in two manuscripts, in an...

Blessed : This verse ends the third book of the Psalter; and is thought to have been added by a later hand, as it is wanting in two manuscripts, in another written without points, and in three others written separately from the text; though it is found in all the versions. Psa 41:13, Psa 72:18, Psa 72:19, Psa 106:48; Neh 9:5; Hab 3:17-19; Mat 6:13; 1Ti 1:17

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Poole: Psa 89:2 - I have said // Mercy shall be built up for ever // Thy faithfuless shalt thou establish in the very heavens I have said 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 Da...

I have said 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 and established with it; so I concluded that thou wouldst carry on the same project of mercy towards it; that thou wouldst build it up, and not destroy it.

Thy faithfuless shalt thou establish in the very heavens: so the sense may be this. Thou sittest in the heavens, and there thou didst make this everlasting and unchangeable decree and covenant concerning David and his house, and from thence thou beholdest and orderest all the affairs of this lower world, and therefore, I doubt not, thou wilt so order these matters as to accomplish thine own counsel and word. But thee Hebrew words are by some others, and may very well be, translated thus, with (as the Hebrew prefix beth is oft rendered) the very heavens , i.e. 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 our translation hath it. And so this phrase in the last branch of this verse answers to for ever in the former; as it is also in the foregoing verse, and so in Psa 89:4 ; in both which verses for ever in the first clause is explained thus in the latter, to all generations .

Poole: Psa 89:3 - With my chosen With my chosen with David, whom I have chosen to the kingdom.

With my chosen with David, whom I have chosen to the kingdom.

Poole: Psa 89:4 - -- I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally and fully accomplished in Christ, who was of th...

I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally and fully accomplished in Christ, who was of the seed of David.

Poole: Psa 89:5 - The heavens // Thy faithfulness also // In the congregation of the saints The heavens i.e. the inhabitants of heaven, the holy angels, as Job 15:15 ; who clearly discern and constantly adore thy mercy and faithfulness, when...

The heavens i.e. the inhabitants of heaven, the holy angels, as Job 15:15 ; who clearly discern and constantly adore thy mercy and faithfulness, when men upon earth are filled with doubts and perplexities about it.

Thy faithfulness also understand, shall be praised , out of the foregoing clause; which supplements are most usual in Scripture, as hath been already showed by divers instances.

In the congregation of the saints either, first, Of thy saints upon earth in their public assemblies; who always acknowledge and celebrate thy truth, although they cannot always discern the footsteps of it. Or rather, secondly, Of the angels of heaven, of whom he speaks in the foregoing clause; who are oft called saints or holy ones , as Deu 33:2 Job 15:15 Dan 4:13,17 8:13 .

Poole: Psa 89:6 - Among the sons of the mighty Among the sons of the mighty either, first, among the potentates of the earth; or rather, secondly, among the highest angels; who well may and needs ...

Among the sons of the mighty either, first, among the potentates of the earth; or rather, secondly, among the highest angels; who well may and needs must admire and adore time, because thou art incomparably and infinitely more excellent than they.

Poole: Psa 89:7 - God is greatly to be feared // In the assembly of the saints // Them that are about him God is greatly to be feared with a fear of reverence; for dread and terror have no place in those blessed mansions and holy spirits. In the assembly...

God is greatly to be feared with a fear of reverence; for dread and terror have no place in those blessed mansions and holy spirits.

In the assembly of the saints to the whole society of angels, called saints, as Psa 89:5 .

Them that are about him the angels, which are always in his presence, and encompass his throne.

Poole: Psa 89:8 - Who is a strong Lord like unto thee? // To thy faithfulness round about thee Who is a strong Lord like unto thee? who is equal to thee in power, or, as it follows, in faithfulness? To thy faithfulness round about thee Heb. ...

Who is a strong Lord like unto thee? who is equal to thee in power, or, as it follows, in faithfulness?

To thy faithfulness round about thee Heb. and thy faithfulness is round about thee , like a girdle adorning and encompassing thee. It appeareth in all thy paths and actions, in thy words and works.

Poole: Psa 89:9 - -- Giving commands and setting bounds to its waves when they are most impetuous and unruly.

Giving commands and setting bounds to its waves when they are most impetuous and unruly.

Poole: Psa 89:10 - Rahab Rahab Egypt, as Psa 87:4 . As one that is slain; thou didst wound them not slightly, but unto death. See Exo 14:15 .

Rahab Egypt, as Psa 87:4 . As one that is slain; thou didst wound them not slightly, but unto death. See Exo 14:15 .

Poole: Psa 89:11 - The fulness thereof // Thou hast founded them The fulness thereof all the creatures wherewith it is replenished, as Psa 24:1 50:12 . Thou hast founded them they are all thy creatures, and there...

The fulness thereof all the creatures wherewith it is replenished, as Psa 24:1 50:12 .

Thou hast founded them they are all thy creatures, and therefore wholly subject to thy power and pleasure; and therefore all the monarchs and kingdoms of the earth cannot hinder thee from making good thy promise to the house and kingdom of David.

Poole: Psa 89:12 - The north and the south // Tabor and Hermon // Shall rejoice // In thy name The north and the south the northern and southern parts of the world, yea, even the remotest ends thereof; though not yet known to us, were made and ...

The north and the south the northern and southern parts of the world, yea, even the remotest ends thereof; though not yet known to us, were made and are ruled by thee. Or possibly he may understand the northern and southern empires, and people of the world, who have from time to time annoyed and disturbed the kingdom of David and of Israel, of which this Psalm principally treats, such as Syria, Chaldea, and Assyria; which in Scripture phrase are called the north , in reference to that kingdom; and Egypt, and Ethiopia, and Arabia, which are southward from it. These, saith he, are all thy creatures, and none of them can withstand thee, if thou wilt undertake to deliver thy people. But this I only propose with submission.

Tabor and Hermon two eminent mountains in the land of Canaan; Tabor in the west and within Jordan, Hermon on the east and without Jordan; by which he may understand either, first, The western and eastern parts of the world; and so all the four parts of the world are contained in this verse. But this may seem an uncouth and incongruous description of the east and west, partly because the north and the south here mentioned are not those parts of the land of Canaan, but of the world with respect to it; and therefore the east and west should in reason have been so too; and partly because these places were not so situated in Canaan, for Tabor was not in the west part of Canaan, but rather in the middle space between the sea and Jordan; and Hermon was not so much on the east as on the north, being indeed the northern border of the land without Jordan. Or, secondly, The several parts of the land of Canaan, both within Jordan, where Mount Tabor is; and without it, where Hermon lies. And the mountains may be named rather than the valleys, because when their fertility is expressed, the fertility of the valleys is more strongly supposed.

Shall rejoice i.e. shall be fruitful and prosperous, and so give their inhabitants cause to rejoice. Joy and singing are oft ascribed to mountains and fields, &c., in a poetical strain.

In thy name in or by thy favour, and the fruits thereof.

Poole: Psa 89:13 - Thy hand // High is Thy hand either thy left hand, because thy right hand seems to be opposed to it; or thy right hand, as it is limited and explained in the next clause...

Thy hand either thy left hand, because thy right hand seems to be opposed to it; or thy right hand, as it is limited and explained in the next clause.

High is or, is or shall be exalted , or lifted up . That strength of thy hand hath been, or shall be, put forth for thy people, as occasion requireth.

Poole: Psa 89:14 - Justice and judgment // Shall go before thy face Justice and judgment i.e. just judgment, or justice in judging, as Jer 9:24 22:3 . A common figure, called hendiaduo . The habitation ; or, the ba...

Justice and judgment i.e. just judgment, or justice in judging, as Jer 9:24 22:3 . A common figure, called hendiaduo . The habitation ; or, the basis or foundation , as this word is used Ezr 2:68 3:3 Psa 97:2 104:5 ; the groundwork of all his proceedings, and the stability of his throne and government. For God could not be the Judge and Ruler of the world if he did not right, Gen 18:25 : compare Pro 16:12 . The sense and scope of this verse may be this, Though thy present dispensations, in breaking thy covenant with David, and in suffering his posterity and thine own people to be devoured by such as are much more wicked than they, be a great deep and secret, yet I rest satisfied that they are just. In like manner the prophet fortifies himself under the like thoughts, Jer 12:1 .

Shall go before thy face as thy harbingers and companions, wheresoever thou goest. Thou art neither unmerciful nor unfaithful in any of thy dealings.

Poole: Psa 89:15 - That know the joyful sound // Walk in the light of thy countenance The psalmist, intending to describe the doleful estate of the royal family and kingdom of Israel, aggravates it by the consideration of their former...

The psalmist, intending to describe the doleful estate of the royal family and kingdom of Israel, aggravates it by the consideration of their former felicity.

That know the joyful sound i.e. who enjoy the presence of God and his ordinances, and the tokens of his grace and mercy to them, to which they were called and invited by the sound of trumpets, which upon that only reason was very pleasant and grateful to the Israelites. See Num 10:9,10 . So the sign is put for the thing signified, as is manifest, both from the following clause of the verse, and because otherwise the hearing of the outward sound of trumpets could never make them blessed.

Walk in the light of thy countenance they live under the comfortable influences of thy grace and favour; whereof at present we are bereaved.

Poole: Psa 89:16 - In thy name // In thy righteousness In thy name in the knowledge and remembrance of thy name, i.e. of thy infinite power and goodness, revealed and imparted to them. In thy righteousne...

In thy name in the knowledge and remembrance of thy name, i.e. of thy infinite power and goodness, revealed and imparted to them.

In thy righteousness whereby thou art both inclined and in some sort engaged to hear the prayers of thy people, and to save them from all their enemies.

Poole: Psa 89:17 - Our horn shall be exalted All that strength in which they do or may glory is not their own, but is a mere vouchsafement of thy grace, and to thee alone belongs the glory of a...

All that strength in which they do or may glory is not their own, but is a mere vouchsafement of thy grace, and to thee alone belongs the glory of all their valiant achievements.

Our horn shall be exalted i.e. our power and honour, which now lies in the dust, shall be raised and recovered.

Poole: Psa 89:18 - The Holy One of Israel is our King This verse gives a reason of the psalmist’ s confidence that their horn would be exalted. The Holy One of Israel is our King having therefore...

This verse gives a reason of the psalmist’ s confidence that their horn would be exalted.

The Holy One of Israel is our King having therefore so potent a Friend, we have no reason to despair of our restitution to our former felicity. Or, as the words may well be, and are by divers, rendered, Of or from the Lord is or was our shield , (to wit, our king, as it is explained in the next branch of the verse, compared with Psa 47:9 ) and of or from the Holy One of Israel , i.e. the Lord, who is oft so called, is or was our king . He gave us our king and royal family at first, and therefore he can easily restore it when he sees it fit.

Poole: Psa 89:19 - Then // In vision // To thy holy one // Upon one that is mighty // One chosen out of the people Then i.e. of old; for this particle is sometimes put indefinitely. Or, then, when thou didst set David in the throne. In vision which then was the ...

Then i.e. of old; for this particle is sometimes put indefinitely. Or, then, when thou didst set David in the throne.

In vision which then was the usual way by which God spake to the prophets, Num 12:6 .

To thy holy one: to thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former, and part to the latter. I have laid help ; I have provided help and relief for my people, which I have put into safe hands.

Upon one that is mighty upon a person of singular courage and wisdom, and every way fit for so great a charge.

One chosen out of the people one whom I have picked and chosen out of all the people, as the fittest for the kingly office, one enriched with eminent gifts and graces, &c.

Poole: Psa 89:20 - I have found // With my holy oil I have found: this is spoken of God figuratively after the manner of men, to imply the great scarcity of such persons, and the difficulty of finding ...

I have found: this is spoken of God figuratively after the manner of men, to imply the great scarcity of such persons, and the difficulty of finding them out.

With my holy oil both. with material oil, 1Sa 16:13 2Sa 5:3 , and with the gifts and graces of my Holy Spirit, which are oft signified by oil or unction, as Psa 45:7 , compared with Heb 1:9 Isa 61:3 1Jo 2:20,27 .

Poole: Psa 89:21 - With whom my hand shall be established With whom my hand shall be established i.e. constantly abide to protect and assist him.

With whom my hand shall be established i.e. constantly abide to protect and assist him.

Poole: Psa 89:22 - Not exact upon him // Afflict him Not exact upon him not conquer him, or make him tributary. Or, shall not deceive or circumvent him, as this word is used, Gen 3:13 2Ki 18:29 . Affli...

Not exact upon him not conquer him, or make him tributary. Or, shall not deceive or circumvent him, as this word is used, Gen 3:13 2Ki 18:29 .

Afflict him to wit, so as to overthrow or destroy him.

Poole: Psa 89:24 - Faithfulness // In my name Faithfulness in making good all my promises to him, and mercy, in doing more for him than I have promised, or in pardoning his sins, for which I migh...

Faithfulness in making good all my promises to him, and mercy, in doing more for him than I have promised, or in pardoning his sins, for which I might justly make him to know my breach of promise.

In my name by my favour and help.

Poole: Psa 89:25 - I will set his hand // In the sea // The rivers I will set his hand i.e. establish his power and dominion. In the sea the midland sea. The rivers to wit, Euphrates, called rivers in the plural ...

I will set his hand i.e. establish his power and dominion.

In the sea the midland sea.

The rivers to wit, Euphrates, called rivers in the plural number, as Nilus also is, Isa 18:1 Eze 29:3,4 , in regard of divers branches of it, and rivers which flow into it. So here is a description of the uttermost bounds of the Promised Land, Exo 23:31 Num 34:3 , to which the Israelitish power was extended by David and Solomon.

Poole: Psa 89:26 - -- He shall find me to be a true and a kind Father to him, and shall familiarly and confidently make his addresses to me as such, for all necessary sup...

He shall find me to be a true and a kind Father to him, and shall familiarly and confidently make his addresses to me as such, for all necessary supplies and assistances, which parents willingly afford to their children, as need requires.

Poole: Psa 89:27 - Higher than the kings of the earth As he calls me Father, Psa 89:26 , so I will make him my son, yea, my first-born, who had divers privileges above other sons. This and the following...

As he calls me Father, Psa 89:26 , so I will make him my son, yea, my first-born, who had divers privileges above other sons. This and the following passage in some sort agree to David, who may well be called God’ s

first-born as all the people of Israel are, Exo 4:22 ; and so is Ephraim, Jer 31:9 . Nor can I see fit wholly to exclude David here, of whom all the foregoing and following verses may, and some of them must be, understood. But this is more fully and properly accomplished in Christ, and seems to be ascribed to David here as a type of Christ, and that our minds might be led through David to him whom David represented, even to the Messias, to whom alone this doth strictly and literally belong.

Higher than the kings of the earth: this also was in some sort accomplished in David, partly because he had a greater power and dominion than any of the neighbouring kings, yea, than any other kings of his age, and in those parts of the world, except the Assyrian monarch; nor is the expression here universal, but indefinite, and if it had been said higher than all the kings , yet even such universal expressions admit of some limitation or exception, as is manifest and confessed: and partly because David had many privileges, wherein he did excel all other kings of the earth of his age without exception; which probably he did in the honour and renown which he got by his military achievements, and by that wisdom and justice wherewith he managed all his dominions; but certainly he did in this, that he was a king chosen and advanced by the immediate order and appointment of God himself, that he was set over God’ s own peculiar and beloved people, that he was intrusted with the care and patronage of the true religion and the worship of God in the world, and especially that he was not only an eminent type, but also the progenitor of the Messias, who is King of kings and Lord of lords, and God blessed for ever.

Poole: Psa 89:28 - My mercy My mercy declared and promised to him and his seed, as it here follows. My covenant; of which see 2Sa 7:12,13 , &c.

My mercy declared and promised to him and his seed, as it here follows. My covenant; of which see 2Sa 7:12,13 , &c.

Poole: Psa 89:29 - To endure for ever // As the days of heaven To endure for ever i.e. to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the ...

To endure for ever i.e. to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal King of the church, and of the world, who was of David’ s seed according to the flesh.

As the days of heaven i.e. for ever, as he now said; as long as the world shall have a being. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. See the like expression Deu 11:21 Jer 31:35,36 .

Poole: Psa 89:30 - -- Of this and the two next verses, See Poole "2Sa 7:14" , See Poole "2Sa 7:15" .

Of this and the two next verses, See Poole "2Sa 7:14" , See Poole "2Sa 7:15" .

Poole: Psa 89:31 - -- By this variety of expressions he implies that God will pardon not only their lesser, but even their greater sins.

By this variety of expressions he implies that God will pardon not only their lesser, but even their greater sins.

Poole: Psa 89:33 - My loving-kindness My loving-kindness my mercy promised to David.

My loving-kindness my mercy promised to David.

Poole: Psa 89:35 - once // holiness Here he gives some reasons why he would not break his covenant with David, though he should have just cause to do so, and though he had upon such ju...

Here he gives some reasons why he would not break his covenant with David, though he should have just cause to do so, and though he had upon such just cause broke his covenant made with others; first, Because this covenant was confirmed by his oath, which adds not only more solemnity, but more stability and certainty to it, as is evident from Heb 6:17 , wherein he showeth that God addeth an oath to his promise or covenant to make and prove it to be immutable; and from Heb 7:20 , &c., where he proveth the priesthood of Melchisedec to be unchangeable, because it was confirmed by an oath. And though judgments simply threatened have not always been executed, but sometimes were prevented, yet those comminations which were confirmed by oath were thereby rendered and declared to be irrevocable, as we see, Num 14:28-30 Jer 44:26 . Secondly, Because this is said to be sworn

once which word and phrase sometimes implies the completeness, certainty, and irrevocableness of the thing said or done, as Pro 28:18 , shall fall at once . Thus Christ is said to have died or suffered once, Rom 6:10 Heb 9:26,28 . Thirdly, Because God sware by his

holiness in or by which God is but seldom read to speak or swear, and when he is, it constantly adds more weight and confirmation to the speech, as Psa 60:6 108:7 Amo 4:2 .

Poole: Psa 89:36 - -- In respect of perpetual duration, as appears both from the foregoing words, and from the following verse.

In respect of perpetual duration, as appears both from the foregoing words, and from the following verse.

Poole: Psa 89:37 - -- Whereby he understands, either, first, The moon, last mentioned, to which this clause may be added rather than to the sun, to imply that as the moon...

Whereby he understands, either, first, The moon, last mentioned, to which this clause may be added rather than to the sun, to imply that as the moon, though subject to eclipses and frequent and manifold changes, yet doth constantly and perpetually remain in heaven, as a witness of my covenant of the night , as it is called, Jer 33:20 ; so shall the house and kingdom of David continue for ever, not withstanding all the changes and calamities which it may undergo. Or, secondly, The rainbow, which though in itself it be unstable and transient, and doth but seldom appear, which learned men object against this opinion, yet in Scripture is mentioned as God’ s faithful and perpetual witness, being called a token of God’ s everlasting covenant between God and every living creature for perpetual generations , Gen 9:12,16 . And although it do not always appear to us, neither do the sun or moon do so, yet its appearances are doubtless very frequent in one or other part of the world, and will be repeated from time to time to the end of the world. Add to this, that the word here rendered heaven , may as well be rendered the cloud or clouds , as it is used Deu 33:26 Job 35:5 36:28 Psa 18:12 77:17 78:23 Pro 3:20 Isa 45:8 . And so the place being thus translated, and as the faithful witness in the cloud or clouds , doth plainly point us to the rainbow.

Poole: Psa 89:38 - -- Having hitherto declared the certainty of God’ s promises, he now proceeds to show the unsuitableness of the present dispensations of God’...

Having hitherto declared the certainty of God’ s promises, he now proceeds to show the unsuitableness of the present dispensations of God’ s providence thereunto, and humbly expostulates with God about it. Thine anointed ; that person and family which thou hast invested with the kingdom.

Poole: Psa 89:39 - Made void the covenant // Of thy servant // Profained his crown Made void the covenant which seems contrary to thy word given Psa 89:34 . Of thy servant i.e. made with him. Profained his crown by exposing that...

Made void the covenant which seems contrary to thy word given Psa 89:34 .

Of thy servant i.e. made with him.

Profained his crown by exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised.

Poole: Psa 89:40 - All his hedges All his hedges all the means of his protection and safety.

All his hedges all the means of his protection and safety.

Poole: Psa 89:41 - -- An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom?

An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom?

Poole: Psa 89:42 - -- Thou hast given them courage, and power, and success.

Thou hast given them courage, and power, and success.

Poole: Psa 89:43 - Turned the edge of his sword // Not made him to stand Turned the edge of his sword so that he can neither offend his enemies, nor defend himself. Not made him to stand but to flee and fall before his e...

Turned the edge of his sword so that he can neither offend his enemies, nor defend himself.

Not made him to stand but to flee and fall before his enemies; for more is understood than what is expressed.

Poole: Psa 89:45 - -- The youthful and flourishing estate of David’ s kingdom was very short, and reached not beyond his next successor, and it hath been languishing...

The youthful and flourishing estate of David’ s kingdom was very short, and reached not beyond his next successor, and it hath been languishing by degrees till this time, when it seems to be dead and buried.

Poole: Psa 89:47 - My time // Wherefore hast thou made all men in vain? My time i.e. our time, the time of our king and kingdom, in whose name the psalmist puts up this petition, and about whom he was much more solicitous...

My time i.e. our time, the time of our king and kingdom, in whose name the psalmist puts up this petition, and about whom he was much more solicitous than about himself, as is evident, both from the following verses, and from the whole body of the Psalm. The sense seems to be this, Our king, and all his people, and I among the rest, are shortlived and perishing creatures, that of themselves and according to the course of nature must shortly die; and therefore there is no need that thou shouldst add further afflictions to sweep them away before their time.

Wherefore hast thou made all men in vain? wherefore hast thou made us and our king (and consequently all other men, whose condition is in nothing better than ours, and in respect of thy grace and mercy is much worse than ours) in vain, or to so little purpose? Didst thou raise us and him, establish us for thy people, settle the crown upon David and his seed for ever by a solemn and unchangeable covenant, erect a magnificent and glorious temple, and vouchsafe so many and great promises and privileges, and all this but for a few years, that our crown and glory should be taken from us within a little time after it was put upon our heads; that our kingdom should be broken almost as soon as it was firmly established; that thy worship should be so soon corrupted, and thy temple quickly robbed, and not long after frequently abused, and polluted, and wasted, and now at last utterly demolished? It is not strange that such considerations as these did fill the psalmist’ s mind with amazement, and sad and perplexing thoughts. Nor doth the psalmist accuse or upbraid God herewith, but only useth it as an argument to move God to repair and restore their decayed state, that they might live to praise, and serve, and glorify him, and not be such useless and insignificant creatures as now they were in this forlorn estate of things, and as they should be if they should go into the place and state of the dead before the restitution of their broken state and kingdom.

Poole: Psa 89:48 - -- All men at their best estate are mortal and miserable, kings and people must unavoidably die by the condition of their natures; and therefore, Lord,...

All men at their best estate are mortal and miserable, kings and people must unavoidably die by the condition of their natures; and therefore, Lord, do not increase our affliction, which of itself is more than enough; neither proceed in these violent courses upon us, who, without such severity, must perish of and from ourselves.

Poole: Psa 89:49 - -- Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David and his famil...

Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David and his family and kingdom?

Poole: Psa 89:50 - Bear in my bosom I i.e. we thy servants, as he now said; our king and his people; of whom he speaks as of one person, as is very usual in Holy Scripture. Or the psalm...

I i.e. we thy servants, as he now said; our king and his people; of whom he speaks as of one person, as is very usual in Holy Scripture. Or the psalmist showeth how particularly and passionately he resented those reproaches which were cast upon their king and kingdom, as if they were east upon himself.

Bear in my bosom: this phrase may denote either, first, the multitude of these reproaches, things being said to be given or received into a man’ s bosom, which are given or received in great plenty, as Isa 65:6 Luk 6:38 ; or, secondly, their grievousness, that they pierced him to the very heart, which is sometimes called the bosom , as Ecc 7:9 . Of all the mighty people ; of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people .

Poole: Psa 89:51 - -- Or, of thy Messiah ; by whom he seems to understand either, first, the kings of Judah, the singular number being put for the plural; and by their ...

Or, of thy Messiah ; by whom he seems to understand either, first, the kings of Judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, and the sad consequences thereof; or the traces or memorials of their ancient splendour and dominion, wherewith they now upbraid them: or rather, secondly, the Messiah, most properly and eminently so called; of whom not only many Christians, but the Chaldee paraphrast and the Hebrew doctors, understand this place. And this suits very well, both with the singular number here used, which points at one particular and eminent person anointed by God to be the king of his people, and with the matter and occasion of this Psalm. For it was universally believed by the Jews, that the Messiah should come of the seed of David, and that by him the ancient glory and power of David’ s house should be revived and vastly increased. And this coming of the Messiah the Jews did continually expect for a long time together before he did come, and supported themselves therewith under all their calamities; all which being well known to many of the heathens, they reproached the Jews with the vanity of this belief and expectation. And by the footsteps of the Messiah he may understand his coming, as by the feet or footsteps of ministers, Isa 52:7 , their coming and bringing the gospel with them is understood.

Poole: Psa 89:52 - -- Let thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people by his hand; I do and wil...

Let thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people by his hand; I do and will heartily bless and praise thee for them, and encourage myself with them, not doubting but thou wilt consider and take away all our reproaches, and in thine own due time (which is the best) send him who is the consolation and expectation of Israel, and the desire of all nations.

PBC: Psa 89:31 - -- See PB: Joh 10:28

See PB: Joh 10:28

Haydock: Psa 89:1 - -- A prayer for the mercy of God; recounting the shortness and miseries of the days of man.

A prayer for the mercy of God; recounting the shortness and miseries of the days of man.

Haydock: Psa 89:1 - God God. This characterizes the Jewish legislator [Moses]. (Berthier) (Deuteronomy xxxiii. 1.) (Du Hamel) --- David composed it in his [Moses'] name...

God. This characterizes the Jewish legislator [Moses]. (Berthier) (Deuteronomy xxxiii. 1.) (Du Hamel) ---

David composed it in his [Moses'] name, (Menochius) or it bears some analogy with his writings. St. Jerome maintains, that he [Moses] was the author of the nine following psalms, (Calmet) which have no title in Hebrew. (Tirinus) ---

But St. Augustine thinks they would then have formed a part of the pentateuch. (Calmet) ---

The life of man was longer in the days of Moses than seventy or eighty years. (Bellarmine; ver. 10.) ---

Moses cannot be the author of the 94th and 95th psalms. (Worthington) ---

In Psalm xcviii. 6., Samuel is mentioned, and it is not necessary to haver recourse to the prophetic spirit. One of the descendants of Moses, during the captivity, may have been the author, (Calmet) or David may have predicted that event. (Haydock)

Haydock: Psa 89:2 - Formed // God // Al Formed. Hebrew, "brought forth," Job xxxviii. 8. (Calmet) --- Here Origen improperly concluded the sentence. (St. Jerome, Ep. ad Cypr.) --- God,...

Formed. Hebrew, "brought forth," Job xxxviii. 8. (Calmet) ---

Here Origen improperly concluded the sentence. (St. Jerome, Ep. ad Cypr.) ---

God, is not in Septuagint, Syriac, or ancient Latin psalters. (Calmet) ---

Al signifies both God, and not, and seems to be twice explained in the Vulgate, as Hebrew omits not, ver. 3. (Haydock) ---

The sentence would be very striking, if God were left out, as it is done by Houbigant. The eternity of matter is refuted by this text. (Berthier) (Worthington) ---

God's eternity is contrasted with man's short life. (Calmet) ---

New gods must of course be false. (Menochius) ---

Plato asserted, that "the creator of all must be unbegotten and eternal." (Plut. Conviv. viii.)

Haydock: Psa 89:3 - Turn not man away Turn not man away, &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) --- ...

Turn not man away, &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) ---

God wills not the death of the sinner. (Worthington) ---

Give him grace not to yield to his base passions. (St. Augustine) ---

Hebrew, "thou humblest man," (Haydock) that he may enter into himself. (Calmet)

Haydock: Psa 89:4 - For // Watch For, &. This thought naturally tends to convert the sinner. --- Watch. Consisting of three hours, (Berthier) which were of unequal length, accord...

For, &. This thought naturally tends to convert the sinner. ---

Watch. Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet) ---

A thousand years seem not so long to God. (Haydock) ---

What them must be the short life of man? See Job vii. 8. (Calmet) ---

None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)

Haydock: Psa 89:5 - Their years be Their years be. Hebrew, "thou strikest, (Calmet) or inundatest them: they are a dream." But our version is accurate. (Berthier)

Their years be. Hebrew, "thou strikest, (Calmet) or inundatest them: they are a dream." But our version is accurate. (Berthier)

Haydock: Psa 89:6 - Fall Fall. Hebrew, "it is cut down and dries." The heat of the climate caused the flowers to decay ver soon, Isaias xl. 6. Man's youth touches on old a...

Fall. Hebrew, "it is cut down and dries." The heat of the climate caused the flowers to decay ver soon, Isaias xl. 6. Man's youth touches on old age. (Calmet) ---

The present moment is all we can call our own. (Berthier) ---

"A young man may die soon: an old man cannot live long," says an English proverb. (Worthington)

Haydock: Psa 89:8 - Life Life. Literally, "age." Thou clearly discernest all our proceedings. (Haydock) --- Man is condemned for Adam's sin. The Israelites who were fit ...

Life. Literally, "age." Thou clearly discernest all our proceedings. (Haydock) ---

Man is condemned for Adam's sin. The Israelites who were fit for arms, and gave way to murmuring, were sentenced to die in the desert. He may allude to this event. (Berthier) ---

Hebrew may signify also, "our hidden things," or "youth," (Calmet) or "mistakes," (Houbigant) or "negligences." (St. Jerome) ---

From these we should always pray to be delivered, Psalm xxiv. 7. (Haydock) ---

Sin occasions the shortness of life, (Worthington) as man was created to be immortal. (Haydock) ---

Before the deluge, men lived indeed longer. (Menochius)

Haydock: Psa 89:9 - As a spider // Meditabuntur As a spider. As frail and weak as a spider's web; and miserable withal, whilst, like a spider, we spend our bowels in weaving webs to catch flie...

As a spider. As frail and weak as a spider's web; and miserable withal, whilst, like a spider, we spend our bowels in weaving webs to catch flies. (Challoner) ---

Meditabuntur is here used in a passive sense. (Tirinus) ---

Hebrew, "we have spent our years like one speaking a word." (St. Jerome) ---

When he has done, the sound is no more: so their memory has perished with a sound, Psalm ix. 8. (Haydock) ---

Hebrew, Chaldean, &c., do not mention the spider: Yet it seems to have been originally in the text, as it is recognized by the Syriac, Septuagint, and the other Greek interpreters, and makes the sense more complete. (Calmet) ---

The transcribers might more easily omit than the Septuagint, &c., could insert this word. (Berthier)

Haydock: Psa 89:10 - In them // Strong // Mildness // Corrected In them. Years, (Calmet) "in the world." Chaldean, "together." Symmachus, years. This was the usual term of man's life in David's time, (Haydoc...

In them. Years, (Calmet) "in the world." Chaldean, "together." Symmachus, years. This was the usual term of man's life in David's time, (Haydock) and about the captivity, when this was written. Many lived above one hundred years when Moses wrote. (Calmet) ---

Yet this proves nothing, as there are still instances of equal longevity, though it is true, that people in general seldom live above seventy, or eighty, or if they do, their days ar a burden to them. The same might be the case under Moses. He probably alludes to those warriors, who were cut off in the wilderness, few of whom would survive 80. (Berthier) ---

The author of Ecclesiasticus, (xviii. 8.) gives one hundred, for the utmost limits of life. The pagan sages speak in the same style as the psalmist. (Calmet) ---

Strong. Septuagint, "in dominion." But here it means in a vigorous constitution. (Bellarmine) ---

Princes lived no longer than others. Hebrew and Vulgate may be "the prime, or most of them," as even a great part of the time before seventy, as well as after, (Haydock) is usually spent in misery, Genesis xlvii. 9. (Calmet) ---

Mildness. God's mildness corrects us: in as much as he deals kindly with us, in shortening the days of this miserable life; and so weaning our affections from all its transitory enjoyments, and teaching us true wisdom. (Challoner) ---

Hebrew, "we pass quickly and fly away, (St. Jerome) like birds of passage, (Calmet) or "it is cut down soon," (Montanus) "in silence," (Drusius) tacitisque senescimus annis. (Haydock) ---

St. Jerome wonders, that the Septuagint should have translated as they have done: But they are followed by Theodotion, and the Sext. edition, who may have had different copies, equally good. (Berthier) ---

Corrected ( corripiemur ) or "hurried away," Genebrard. ---

But this is not the sense of the Septuagint. (Amama) ---

"We grow tired." (Houbigant) ---

It is a mercy of God to shorten men's lives, (Menochius) as many would sin more, if they had a probability of continuing upon earth. (Worthington)

Haydock: Psa 89:11 - Anger? Anger? God must punish actual sin severely, since he thus condemns mankind on account of original sin. (Worthington)

Anger? God must punish actual sin severely, since he thus condemns mankind on account of original sin. (Worthington)

Haydock: Psa 89:12 - Thy right hand Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine) --- "Make us know how to number our days thus, and we shall come to the...

Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine) ---

"Make us know how to number our days thus, and we shall come to thee with a wise heart." (St. Jerome) (Ecclesiasticus vii. 40.) (Haydock) ---

Septuagint have read iminoc for yamenu, "our days." (Amama) ---

Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)

Haydock: Psa 89:14 - We are We are. Hebrew, "Fill us." (Montanus) --- But the psalmist feels interiorly, that his petition has been granted. (Berthier) --- The prospect of ...

We are. Hebrew, "Fill us." (Montanus) ---

But the psalmist feels interiorly, that his petition has been granted. (Berthier) ---

The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)

Haydock: Psa 89:17 - Yea, the work Yea, the work. Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) --- Charity mu...

Yea, the work. Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) ---

Charity must direct all. (St. Augustine) (Worthington)

Gill: Psa 89:1 - I will sing of the mercies of the Lord for ever // with my mouth will I make known thy faithfulness to all generations 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...

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.

Gill: Psa 89:2 - For I have said For I have said,.... That is, in his heart he had said, he had thought of it, was assured of it, strongly concluded it, from the Spirit and word of Go...

For I have said,.... That is, in his heart he had said, he had thought of it, was assured of it, strongly concluded it, from the Spirit and word of God; he believed it, and therefore he spoke it; having it from the Lord, it was all one as if he had spoke it:

Gill: Psa 89:3 - I have made a covenant with my chosen // I have sworn unto David my servant I have made a covenant with my chosen,.... Not with Abraham, as the Targum expresses it: but with David, as in the following clause; not David, litera...

I have made a covenant with my chosen,.... Not with Abraham, as the Targum expresses it: but with David, as in the following clause; not David, literally understood, though he was chosen of the Lord to be his servant, and a covenant was made with him, and a promise made to him of the perpetuity of his throne and kingdom in his family, Psa 78:70 but mystical David, the Messiah, David's son and antitype; after, on this account, called David in Scripture, Eze 34:23 and who is the Lord's "chosen" One, foreordained to be the Redeemer of lost sinners, chosen to be the Mediator between God and them, to be the head of the church, and Saviour of the body; and his human nature was chosen to the grace of union to the Son of God, Psa 89:19, hence he is called God's elect, Isa 43:1 and with him the covenant of grace was made from all eternity, and all the blessings and promises of it were put into his hands; he is the Mediator, surety, and messenger of it, and by his blood it is ratified and confirmed: the Septuagint render it, in the plural number, "with mine elect ones"; and it is a truth, that the covenant of grace is made with all the elect, considered in Christ, and is made with them as such, and not as believers, converted persons, &c. election is the foundation of the covenant, and the source of all covenant blessings:

I have sworn unto David my servant: to the Messiah, called David, as before observed, and who is the Lord's servant, as man and Mediator, of his choosing, calling, sending, and supporting, Isa 42:1, to whom he swore, and he will not repent; and which oath of his, joined to his covenant and promise, makes for the strong consolation of the heirs of promise; see Psa 89:35, the sum and substance of which covenant and oath follow.

Gill: Psa 89:4 - Thy seed will I establish for ever // and build up thy throne to all generations // Selah Thy seed will I establish for ever,.... Meaning not the natural seed of David, at least not only them; whose family was indeed preserved, though in ve...

Thy seed will I establish for ever,.... Meaning not the natural seed of David, at least not only them; whose family was indeed preserved, though in very low circumstances, until the Messiah came, who sprung from thence, Luk 1:27, but the spiritual seed of Christ, to whom it was promised that he should have a seed, and should see and enjoy it, and which should endure for ever; see Psa 89:29, and so he always has had a seed to serve him in all generations, in the worst of times, and will; and who are established in him, and will be kept and preserved by him, and whom he will present to his Father, saying, "Lo, I and the children whom thou hast given me", Heb 2:13.

and build up thy throne to all generations; and this shows that the passage is not to be understood literally of David, and of his temporal throne and kingdom, which did not last many generations; but of the spiritual throne and kingdom of the Messiah, who sprung from him, called the throne of his father David, whose throne is for ever and ever, and whose kingdom is an everlasting kingdom, Luk 1:32, Psa 45:6, his throne is in the heavens, where he will reign until all enemies are put under his feet; and it is also in the midst of his church, and in the hearts of his people, where he reigns as King of saints; and he is on the same throne with his Father; it is the same with his, as to glory, power, and authority; on this he will sit, and judge the world at the last day; and on it he will reign with his people a thousand years, in the New Jerusalem state, and after that to all eternity, Rev 3:21.

Selah. See Gill on Psa 3:2.

Gill: Psa 89:5 - And the heavens shall praise thy wonders, O Lord // thy faithfulness also in the congregation of the saints And the heavens shall praise thy wonders, O Lord,.... Which, by a prosopopceia, may be understood of the heavens literally, in the same sense as other...

And the heavens shall praise thy wonders, O Lord,.... Which, by a prosopopceia, may be understood of the heavens literally, in the same sense as other inanimate creatures praise the Lord, Psa 148:3, or mystically of the church, consisting of heaven born souls, and whose doctrines and ordinances are from heaven; or of the apostles, as Jerom, who had their ministry, mission, commission, and gifts, from thence; or rather of the angels, the inhabitants of heaven, who praise the Lord for his wonderful works of nature, providence, and grace, Psa 148:2, particularly they admire and praise the wonderful work of redemption "that wonderful thing of thine" m, as the word may be rendered, being in the singular number: the person of the Redeemer is wonderful, and that is his name; his incarnation is a most amazing thing, it is the great mystery of godliness; and the redemption wrought out by him is the wonder of men and angels: when he appeared in the world, the angels of God worshipped him; at his birth, they sung glory to God in the highest; and the mysteries of his grace are what they look into with wonder and praise, Heb 1:6,

thy faithfulness also in the congregation of the saints; i.e. is praised there; which Aben Ezra and Kimchi interpret of the angels also, who are called saints, Deu 33:2, of which there is a congregation, even an innumerable company, Rev 19:6, these not only admire and praise the wonderful works of the Lord, but his perfections also; and particularly his faithfulness in the execution of promises and threatenings, Rev 7:11, but rather holy men are meant, such as are called to be saints, and are gathered together in a Gospel church state, designed by a congregation of them, among and by whom the truth and faithfulness of God, as well as his lovingkindness and mercy, are spoken of with the highest commendation, Psa 40:9.

Gill: Psa 89:6 - For who in the heaven can be compared unto the Lord // who among the sons of the mighty can be likened unto the Lord For who in the heaven can be compared unto the Lord?.... Or "ranked" n, or put upon a par, with him; none of the angels in heaven; for though they are...

For who in the heaven can be compared unto the Lord?.... Or "ranked" n, or put upon a par, with him; none of the angels in heaven; for though they are holy, wise, knowing, powerful, faithful, kind, and merciful creatures, yet not to be compared with the Lord for holiness, wisdom, knowledge, strength, faithfulness, and mercy; see Exo 15:11,

who among the sons of the mighty can be likened unto the Lord? the Syriac version very wrongly renders it "the sons of angels", seeing angels do not propagate their species, Luk 20:36 to which Kimchi agrees, who makes the "mighty" to be angels, and their sons to be the host of heaven, which are moved and guided by them: the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it "the sons of God"; and this phrase, indeed, is applicable to the angels, Job 38:7, and so the Targum interprets it of the multitude of the angels; but rather the mighty men of the earth, and their children, are meant; princes, nobles, judges, and civil magistrates of all sorts, men of power and authority in the world; there are none of them to be likened to the Lord, who is King of kings, and Lord of lords; see Psa 82:1.

Gill: Psa 89:7 - God is greatly to be feared in the assembly of the saints // God is greatly feared herein God is greatly to be feared in the assembly of the saints,.... Which Jarchi and Kimchi understand of angels again, and render it "God is to be feared ...

God is greatly to be feared in the assembly of the saints,.... Which Jarchi and Kimchi understand of angels again, and render it "God is to be feared in the great assembly of them"; for they are a very large number, even an innumerable company, in and by whom the Lord is feared and worshipped, Heb 12:21, but rather an assembly or congregation of holy men are designed: it is the duty of such to assemble together publicly for religious worship; they ought to do it on account of the Lord, who requires it, and encourages it by his presence, he has promised; on the account of themselves, it being for their profit and pleasure; and on the account of others, for their conversion and comfort; and in imitation of the people of God, in all ages; nor should they forsake the assembling of themselves: the word סוד rendered "assembly", signifies "counsel" or "secret"; see Gen 49:6 and so the Targum,

"God is mighty in the secrets of the saints, sitting on a throne of glory;''

in the assembly of the saints, the secrets of God's love are disclosed unto them; the doctrines and mysteries of his grace, called the whole counsel of God, Act 20:27 are there made known; and the ordinances of the Gospel, which also are styled the counsel of God, Luk 7:30, are there administered: now, where all this is done,

God is greatly feared herein; not with a slavish fear, a fear of hell and damnation, such as may be in devils; nor with an hypocritical fear, such as is taught by the precepts of men; but with a filial, godly fear, such as is peculiar to the children of God; with an holy and humble fear, with a fiducial and fearless one; with a reverential affection for the Divine Being, and such as includes all worship of him, internal and external: and to be had in reverence of all them that are about him; which the Targum paraphrases

"and is to be feared above all the angels that stand round about him''

and so Kimchi interprets it; see Rev 5:11, but the same thing, in different words, is meant, as in the preceding clause.

Gill: Psa 89:8 - O Lord God of hosts // who is a strong Lord like unto thee // or to thy faithfulness round about thee O Lord God of hosts,.... Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels, of all the armies in heaven, a...

O Lord God of hosts,.... Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels, of all the armies in heaven, and the inhabitants of the earth:

who is a strong Lord like unto thee? he is Jah, or Jehovah, and he alone is so, and is the most High in all the earth, Psa 83:18 and there is none like him for his great power and strength, by which he has made the heavens and the earth, and upholds them in their being; and by which he has redeemed his people, plucked them out of the hands of sin and Satan, and preserves them safe to his kingdom and glory: see Job 40:9,

or to thy faithfulness round about thee; none so faithful as the Lord, none to be trusted as he, either angels or men; some understand it of the faithful ones that are about him, his trusty servants the angels, who stand round about him ready to do his will; or the glorified saints that are with him, the called, chosen, and faithful; see Psa 103:19 or rather the words are to be read, "and thy faithfulness is round about thee"; and so the Targum,

"and thy truth (or faithfulness) surroundeth thee:''

look all around him, and his faithfulness is everywhere to be seen; to himself, and the perfections of his nature; to his Son, and agreements with him; and to his counsels of old, his purposes and decrees, and to his covenant and promises: he is as it were clothed with faithfulness, and it appears in all the dispensations of his providence and grace.

Gill: Psa 89:9 - Thou rulest the raging of the sea // when the waves thereof arise, thou stillest them Thou rulest the raging of the sea,.... The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threaten...

Thou rulest the raging of the sea,.... The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threatens vessels upon it with utter ruin and destruction; but the Lord, who has it under his dominion and government, restrains it; he has made and can manage it, and he only: his power over it is seen in assigning it its place, and ordering the waters of it to it when first made; in placing the sand for its boundary by a perpetual decree, which it cannot pass; by commanding the stormy wind to lift up its waves, and by making the storm a calm, and the waves thereof still; see Psa 107:25, instances of this were at the universal deluge, and at the Red sea:

when the waves thereof arise, thou stillest them; when the sea lifts up its waves, and both lift up their voice, and make a noise, and roar, the Lord hushes them, and makes them still and quiet, as a parent its child when it cries, or a master his scholars, when they are noisy and tumultuous; so Christ rebuked the wind, and checked the raging sea, and made it calm, when the ship in which he was with his disciples was covered with its waves; and as this is mentioned here as an instance of the great power and strength of the Lord of hosts, so that was a proof and evidence of the true and proper divinity of our Lord Jesus Christ, Mat 8:24, all this may be understood, in a mystical sense, of the sea of this world, and the wicked inhabitants of it, who are as the troubled sea, and cannot rest, casting up mire and dirt, reproaching and blaspheming God and man; and particularly of tyrannical princes and potentates, who are like the proud waters and raging waves of the sea; but the Lord on high is mightier than they, and can and does restrain their wrath and rage, so that his people have nothing to fear from them; see Psa 124:3.

Gill: Psa 89:10 - Thou hast broken Rahab in pieces, as one that is slain // thou hast scattered thine enemies with thy strong arm Thou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Psa 87:4 or the Egyptians, and particularly Pharaoh their king; so the Tar...

Thou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Psa 87:4 or the Egyptians, and particularly Pharaoh their king; so the Targum explains it,

"Rahab or the proud one, this is Pharaoh the wicked;''

who and his people were broken to pieces by the plagues that were brought upon them, especially when all their firstborn were slain; and he and his host were broke in pieces at the Red sea, and were seen by the Israelites on the shore, all dead men; and this was done as easily by the Lord, as one slain with the sword, as a dead carcass which has no life, power, and strength to defend itself, may be trampled upon, crushed, bruised, and broken to pieces, by a living man. All this may be an emblem of the Lord's breaking in pieces the proud and insolent one Satan, as Rahab signifies; of his breaking his head, destroying his works, and spoiling his principalities and powers; and indeed of his destruction of every proud and haughty sinner, that says, Pharaoh like, who is the Lord, that I should obey him? and of every vain boaster, and self-righteous person, that trusts in his own righteousness, and will not submit to the righteousness of Christ; and particularly of mystical Egypt, the proud beast of Rome, antichrist, who sits in the temple of God as if he was God, showing himself to be so, blaspheming God, his name, his tabernacle, and his saints; who will be broken to shivers as a potter's vessel, when the vials of God's wrath are poured out, and at and by the coming of Christ:

thou hast scattered thine enemies with thy strong arm; as the Egyptians were in the Red sea, by the waves of it, and cast upon the shore by them; and as the Amorites were by Moses, and the Canaanites by Joshua; which instances may be here referred unto; see Num 10:35 these are further proofs of the power and strength of the Lord, Job 40:9.

Gill: Psa 89:11 - The heavens are thine // the earth also is thine // as for the world, and the fulness thereof // thou hast founded them The heavens are thine,.... They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glor...

The heavens are thine,.... They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glory; the angels of heaven are his, his creatures and servants; the several heavens are his, the airy, starry, and third heavens; the place and state of the blessed and glorified saints is of his preparing and giving:

the earth also is thine; the whole terraqueous globe, and all that is in it, being made, preserved, and continued by him, and by him given to the sons of men, Psa 116:15,

as for the world, and the fulness thereof: the habitable world, and all that dwell therein, all the children of men, the beasts of the field, and cattle on a thousand hills, and the provisions for them all; which is the goodness of the Lord, the earth is full of; these are all the Lord's; see Psa 24:1,

thou hast founded them; the world, and the inhabitants of it; the earth is founded upon the seas, and the world upon nothing; and the inhabitants are wonderfully preserved and continued by the power and providence of God; see Psa 24:2.

Gill: Psa 89:12 - Tabor and Hermon shall rejoice in thy name The two extreme parts of the world, the northern and southern poles, whether inhabited or uninhabited, are created by the Lord, to answer some purpose...

The two extreme parts of the world, the northern and southern poles, whether inhabited or uninhabited, are created by the Lord, to answer some purpose or another; see Job 26:7.

Tabor and Hermon shall rejoice in thy name; Tabor was a mountain in the western part of Galilee, in the tribe of Zebulun, Jos 19:12. This mountain, according to Mr. Maundrell a, stands by itself in the plain of Esdraelon, about 1200 to 1800 yards within the plain; it has a plain area at top, most fertile and delicious, of an oval figure, extended about six hundred yards in breadth, and twice that in length; this area is enclosed with trees on all parts, except towards the south, in which there are in several places cisterns of good water. It is generally thought to be the mountain Christ was transfigured upon before his disciples; and if so, it might then be said to rejoice in his name, when he appeared in so glorious a form upon it; Moses and Elias talking with him, and a voice from the excellent Glory declaring him his beloved Son; and especially the disciples rejoiced in his name there and then, who could say, It is good for us to be here, Mat 17:1. Hermon was a mountain called by the Sidonians Sirion, and by the Amorites Shenir, Deu 3:8 and was in the east; and so Mr. Maundrell b, speaking of Tabor, says, not many miles eastward you see Mount Hermon, at the foot of which is seated Nain, famous for our Lord's raising the widow's son there, Luk 7:11, there was an Hermon near Mount Tabor, thought likely to be here meant; but, be these mountains where and what they may, they were no doubt very high and fruitful ones, clothed with fruitful trees and grass, and covered with flocks; which made the proprietors and all the beholders rejoice in the goodness, wisdom, and power of God: the Targum in the king's Bible gives the four quarters very truly,

"the desert of the north, and the inhabitants of the south, thou hast created; Tabor on the west, and Hermon on the east, praise in thy name.''

Gill: Psa 89:13 - Thou hast a mighty arm // strong is thy hand // and high is thy right hand Thou hast a mighty arm,.... Christ is the arm of the Lord, and a mighty one he is, and so is the Gospel, which is the power of God unto salvation; her...

Thou hast a mighty arm,.... Christ is the arm of the Lord, and a mighty one he is, and so is the Gospel, which is the power of God unto salvation; here it seems to design the almighty power of God, displayed in the works of creation and providence; see Isa 51:9.

strong is thy hand; thy "left hand", as some, it being distinguished from his right hand, mentioned in the next clause; the Targum adds,

"to redeem thy people;''

the work of redemption was put into the hand of Christ, and it prospered in his hand, and his own arm brought salvation to him; and his hand is strong to keep and preserve his people, where they are put, and where they are safe; and the hand of the Lord is strong to correct and chastise them, and sometimes his hand lies heavy upon them, and presses them sore, when it becomes them to humble themselves under his "mighty hand": and it also strong to punish his and their enemies:

and high is thy right hand; when it is lifted up in a way of judgment against wicked men, and for the defence of his people, then may it be said to be exalted: and it is high enough to reach the highest and most powerful of his adversaries; see Psa 118:16. The Targum adds,

"to build the house of thy sanctuary.''

Some render c these two last clauses as a wish or prayer; "let thy hand be strong, and let thy right hand be lifted up".

Gill: Psa 89:14 - Justice and judgment are the habitation of thy throne // mercy and truth shall go before thy face Justice and judgment are the habitation of thy throne,.... The seat and throne on which he sits; all the administrations of his kingly power in the go...

Justice and judgment are the habitation of thy throne,.... The seat and throne on which he sits; all the administrations of his kingly power in the government of the world, in the salvation of his people, and in the punishment of his enemies, being according to the strict rules of justice and judgment: or "the preparation of thy throne" d; all that the Lord does according to the counsel of his will; and these counsels were of old, and were formed in strict justice and judgment, and were a preparation for his future government in providence and grace: or "the establishment of thy throne" e; the throne of an earthly king is established by righteousness; and so the throne of God, and of Christ, is ordered and established with justice and judgment in the exercise of righteousness for evermore, Pro 16:12.

mercy and truth shall go before thy face; be and appear wherever he is; all his ways are mercy and truth, Psa 25:10, "mercy" in pardoning and saving sinners that come unto him by Christ; and "truth" in performing all his purposes and promises; and these make the joyful sound next mentioned.

Gill: Psa 89:15 - Blessed is the people that know the joyful sound // they shall walk, O Lord, in the light of thy countenance Blessed is the people that know the joyful sound,.... Of the love, grace, and mercy of God displayed in Christ, of peace and pardon by his blood, of j...

Blessed is the people that know the joyful sound,.... Of the love, grace, and mercy of God displayed in Christ, of peace and pardon by his blood, of justification by his righteousness, of atonement by his sacrifice, and of complete salvation by his obedience, sufferings, and death; this is the sound of the Gospel, and a joyful one it is to sensible sinners; and is so called in allusion either to a shout made upon a victory gained, and such a sound is the Gospel; it declares victory by Christ over sin, Satan, the world, and death, and every enemy; and that he has made his people more than conquerors over them; or to the jubilee trumpet, which proclaimed liberty and a restoration of inheritances, Lev 25:9 and so the Gospel proclaims liberty to the captives, freedom from the dominion of sin, and condemnation by it, from the tyranny of Satan, and the bondage of the law; and gives an account of the inheritance the saints have in Christ, and through his death, to which they are regenerated, and for which they are made meet by the Spirit of God, and of which he is the seal and earnest: or to the silver trumpets, for the use of the congregation of Israel, and blown at their solemn feasts, and other times, and were all of a piece, Num 10:1, the trumpet of the Gospel gives a certain sound, an even one, a very musical one; there is no jar nor discord in it; is a soul charming alluring sound, and very loud; it has reached, and will reach again, to the ends of the earth, Rom 10:18, it is a blessing to hear it, but it is a greater to "know" it, not merely notionally, but spiritually and experimentally; so as not only to approve of it, and be delighted with it, but so as to distinguish it from all other sounds; and by faith to receive it, and appropriate the things it publishes to a man's own soul; and such must be "blessed", or happy persons, for the reasons following in this verse, and in Psa 89:16,

they shall walk, O Lord, in the light of thy countenance: enjoy the gracious presence of God, have the manifestation of himself, the discoveries of his love, communion with him through Christ, and the comforts of the Holy Spirit, and these continued; so that they shall walk in the sunshine of these things, though not always; for sometimes they walk in darkness, and see no light; but it is an unspeakable mercy and blessing to walk herein at any time, for ever so short a season, see Psa 4:6.

Gill: Psa 89:16 - In thy name shall they rejoice all the day // and in thy righteousness shall they be exalted In thy name shall they rejoice all the day,.... That know the joyful sound, and walk in the light of God's countenance, as they have reason to do; the...

In thy name shall they rejoice all the day,.... That know the joyful sound, and walk in the light of God's countenance, as they have reason to do; these will "rejoice" in the Lord himself, for his "name" is himself; in the perfections of his nature, as displayed in redemption and salvation by Christ; in him as the God of all grace, as their covenant God and Father in Christ, and the God of their salvation; and they will rejoice in Christ, in his name, in which is salvation, and therefore precious; in his person, blood, righteousness, sacrifice, and fitness; and that "all the day" long, continually; there is always reason, ground, and matter for rejoicing in Christ, though it is sometimes interrupted by sin, temptation, and desertion; see Phi 4:4.

and in thy righteousness shall they be exalted; from a low estate of sin and misery to an high estate of grace and glory; from a state of condemnation and death to a state of justification of life; from being beggars on the dunghill, to sit among princes, and to inherit the throne of glory; such as are clothed with the righteousness of the Son of God are exalted to great honour, as to be admitted into the presence of the King of kings in raiment of needlework, to stand at his right hand in gold of Ophir, and to live and reign with him for evermore in his kingdom and glory.

Gill: Psa 89:17 - For thou art the glory of their strength // and in thy favour our horn shall be exalted For thou art the glory of their strength,.... By which they walk, and do all they do, exercise every grace, and discharge their duty; they have their ...

For thou art the glory of their strength,.... By which they walk, and do all they do, exercise every grace, and discharge their duty; they have their strength from Christ, as well as their righteousness, without whom they can do nothing, but all things through him strengthening them; and as his righteousness exalts them, his strength adorns and glorifies them; how glorious and beautiful does a believer look, that is strong in the Lord, and in the power of his might, in the grace that is in Christ, and in the exercise of faith on him, giving glory to God; on whom the power of Christ rests, and it overshadows, and in whose weakness his strength is made perfect!

and in thy favour our horn shall be exalted; either Christ, the Horn of their salvation, who in an acceptable time, in the time of God's favour, or good will, was heard and helped by him as man, carried through his sufferings and death, was raised from the dead, and exalted at his right hand; see Psa 89:24 or the saints themselves, their power and strength, kingdom and glory; by the special favour of God in Christ, their mountain is made so strong, and they so highly exalted, as that they think they shall never be moved; and in the latter day the mountain of the Lord's house shall be exalted above the hills, Psa 30:6.

Gill: Psa 89:18 - For the Lord is our defence // and the Holy One of Israel is our King For the Lord is our defence,.... From all their enemies, being all around them, as a wall of fire to protect them, and as the mountains were round abo...

For the Lord is our defence,.... From all their enemies, being all around them, as a wall of fire to protect them, and as the mountains were round about Jerusalem, and being kept by his power as in a fortress, strong hold, or garrison, unto salvation; or our shield f; see Psa 84:9 as are his favour, righteousness, and salvation, Psa 5:12 or "to the Lord belongs our defence or shield" g our protection and salvation is from him:

and the Holy One of Israel is our King; he who was to be, and is of Israel according to the flesh, and is holy in his nature, life, and office; he is King of saints, that rules over them, protects and defends them, and therefore they must be happy: or "to" or "with the Holy One of Israel is our king" h; Christ is King of Zion by designation, appointment, and constitution, of God the Holy One of Israel, the holy God that has chosen Israel for his peculiar people; though it rather seems that Christ is the Holy One by what follows.

Gill: Psa 89:19 - 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 // anointed above his fellows Then thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophec...

Then thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, 1Sa 16:1. The Vulgate Latin version reads it "to thy Holy Ones": and so the Targum, with which agree the Septuagint and Arabic versions, which render it "thy sons"; and the Syriac version "his righteous ones", and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David's family, 2Sa 7:4, &c. Aben Ezra interprets it of the singers, Heman, Ethan, and others; and Jarchi of Gad and Nathan: but the whole is rather to be understood of David's son, the Messiah; and it may be rendered "concerning thy Holy One" i as he is called, Psa 16:10, concerning whom in vision, that is, in prophecy, see Isa 1:1. The Lord said, by the mouth of his holy prophets, from the beginning of the world, the following things:

and saidst, I have laid help upon one that is mighty; this "mighty" One is the Messiah, the mighty God, the mighty Man, the mighty Mediator and Redeemer; who was mighty to save to the uttermost, and was every way fit for and equal to the work of a Redeemer; for which reason the Lord "laid help" upon him, not for himself; for this is not to be understood of help promised or given him as man and Mediator: this is after spoken of, Psa 89:21, but for others; and so the Targum adds, "for my people": laying it on him is no other than ordering or enjoining him, to which he agreed, to help his people out of that miserable condition they were fallen into, through Adam's transgression, and their own sins, out of which they could not help themselves: the work assigned to Christ, and devolved on him in council and covenant, was to help them out of this estate by price and power; and to help them on in their way to heaven, through all difficulties, trials, and temptations; and to help them to heaven itself, and introduce them there: and being thus laid upon him, according to his Father's will and purpose, and with his own consent, it was found in him, and exercised by him, Hos 13:9.

I have exalted one chosen out of the people; the same as before, the Messiah, God's elect, his chosen One, Isa 42:1 "chosen" to be the head of the church, to be the Mediator between God and man, and to be the Saviour and Redeemer of lost sinners; to be the foundation and corner stone in the spiritual building, and to be the Judge of quick and dead: and he was "chosen out of the people"; out of the vast number of the individuals of human nature God determined to create, there was a certain number which he selected for himself, for his own glory, and to be eternally happy with him; and out of these he singled one "individuum" of human nature, to be united to the eternal Word, the second Person in the Trinity; and which may be truly said to be the "chiefest among", or, as the Septuagint version has it, "chosen out of ten thousand", Son 5:10, this the Lord "exalted" to the grace of union to the Son of God, whereby it became higher than angels and men, and to have a more excellent name than either of them, it bearing the name of him to whom it is united, Heb 1:4, and he has exalted him to the offices of Prophet, Priest, and King, for which he is

anointed above his fellows; and he has also, having done his work, highly exalted him at his right hand; angels, principalities, and powers, being subject to him.

Gill: Psa 89:20 - I have found David my servant // with my holy oil have I anointed him I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; See Gill on Psa 89...

I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; See Gill on Psa 89:3, and his "finding" him does not suppose any ignorance of him, nor anxious solicitude in seeking him, nor any

fortuitous event; but is attributed to God by an anthropopathy, or speaking after the manner of men; for it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Saviour of sinners, and to be a ransom for them, Job 33:24. The Apostle Paul seems to refer to this passage in Act 13:22.

with my holy oil have I anointed him: not with material oil, as David, his type, 1Sa 16:13 but with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law; the oil of gladness with which Christ was anointed above his fellows, and without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity; for so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator; and from this anointing he has the name of Messiah and Christ, both which signify anointed, Act 10:38.

Gill: Psa 89:21 - With whom my hand shall be established With whom my hand shall be established,.... A promise of God's gracious presence with Christ, as man and Mediator, which is his work; of a communicati...

With whom my hand shall be established,.... A promise of God's gracious presence with Christ, as man and Mediator, which is his work; of a communication of grace and strength from him, to carry him through it; and of his supporting and upholding him under it; which hand of his power and grace would be always prepared and ready for him, as the word a signifies, and stable and firm with him, so that he should have success in it; the pleasure of the Lord should prosper in his hand; so the Targum,

"for my hands are prepared for his help;''

the Septuagint, Vulgate Latin, and all the eastern versions, "mine hand shall help him"; and which is confirmed in the next words: mine arm also shall strengthen him; in the human nature, subject to and encompassed with infirmities: this shows the greatness of the work of man's redemption, which no creature could effect; it required the arm and power of the Lord to be exerted, and by which Christ was made strong by the Lord, both for himself, and for the working out of salvation for us; which he did when he travelled in the greatness of his strength, standing up under the mighty weight of our sins, and the wrath of God; and yet failed not, nor was he discouraged, till his own arm brought salvation to him; see Psa 80:17.

Gill: Psa 89:22 - The enemy shall not exact upon him // nor the son of wickedness afflict him The enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Mat 13:39, the implacable enemy ...

The enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Mat 13:39, the implacable enemy of Christ and his church; and yet, notwithstanding all his enmity and malice, he could not "exact", or get more inflicted on him, than the law and justice of God required of him, as the sinner's surety; or could not "exact" a tribute of him, or make him tributary to him; or, in other words, conquer him, and subject him to him: so far from it, that he was conquered by Christ, and all his principalities and powers spoiled; or could not "deceive" him, in which sense the word b is sometimes used; and so the Targum here: though he deceived Eve, he could not deceive the Messiah, the seed of the woman; he tried it, in person, by his temptations in the wilderness, and by his agents and instruments, the Scribes and Pharisees: but in vain, and to no purpose; he could not succeed:

nor the son of wickedness afflict him: at least not always: he was indeed afflicted, as by wicked men, and by Satan the wicked one, yet not so as to be overcome by any; and as Christ personal, so Christ mystical, or his church and people, are afflicted by the sons of wickedness; yet, sooner or later, they are delivered out of all their afflictions. Antichrist, that man of sin, and son of perdition, that wicked one, that is eminently so, and may be well called "the son of wickedness", has long and greatly oppressed the people of Christ, and his interest; but he shall not always; he shall be destroyed with the spirit of his mouth, and with the brightness of his coming, 2Th 2:3. This passage is applied to the Messiah by the Jews c.

Gill: Psa 89:23 - 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,.... In Judea, and in the Gentile world; more especially in Rome Pagan, and Rome Papal; in the most publ...

And I will beat down his foes before his face,.... In Judea, and in the Gentile world; more especially in Rome Pagan, and Rome Papal; in the most public manner, before his Gospel, and the ministry of it by his servants; and they shall either submit unto it, or be broken to pieces as a potter's vessel; for he must reign till all enemies are put under his feet, 1Co 15:25,

and plague them that hate him; that would not have him to reign over them, the unbelieving Jews, and all the followers of antichrist; who are either plagued with the judgments of God here, or with everlasting punishment hereafter, with which they will be tormented for ever and ever, Luk 19:14 or "strike" d them with a rod of iron, with his wrath and vengeance; strike them down to the ground, and to the lowest hell.

Gill: Psa 89:24 - But my faithfulness and my mercy shall be with him // and in my name shall his horn be exalted But my faithfulness and my mercy shall be with him,.... The "faithfulness" of God was and is with Christ, in performing promises made to him respectin...

But my faithfulness and my mercy shall be with him,.... The "faithfulness" of God was and is with Christ, in performing promises made to him respecting his work, and strength to do it, as man, and the glory that should follow; and also those made to his people in him, relating to grace here, and happiness hereafter: and though there was no "mercy" shown to Christ, as the surety of his people, but he was dealt with in strict justice; yet, as Mediator of the covenant, the special mercy of God is with him, even every blessing of it, called "the sure mercies of David"; and is only communicated through him; he is the mercy seat, from whence mercy is dispensed, and the propitiation through whom God is merciful to men; the words may be rendered, "my truth and my grace" e, as they are by the Targum; and both are with Christ, the truth of doctrine, and all the fulness of grace, justifying, sanctifying, pardoning, adopting, and persevering grace, Joh 1:14,

and in my name shall his horn be exalted, or "his glory", as the Targum; his power and dominion, of which the horn is an emblem; and his glory is displayed in having the same name his Father has: his name is expressive of his nature, being, and perfections, the name Jehovah; and his name of title and office "King of Kings, and Lord of lords"; or his name the Word of God, as the Targum; who, as such, is the brightness of his Father's glory: or the sense is, that, by the power of God, he should be raised from the dead, and have glory given him, and be exalted at his right hand, and made Lord and Christ; or by means of the Gospel, which is the name of the Lord, Joh 17:6, his kingdom and dominion should be spread in the world; see 1Sa 2:10.

Gill: Psa 89:25 - I will set his hand also in the sea // and his right hand in the rivers I will set his hand also in the sea,.... Which is expressive not of his dominion over the sea, and of his power and authority over all things in it, w...

I will set his hand also in the sea,.... Which is expressive not of his dominion over the sea, and of his power and authority over all things in it, which: he has by right of creation, and as Mediator, Psa 8:5, of which there were instances in the days of his flesh, Mat 8:26, but of his kingdom taking place in, and of his government over the inhabitants of the isles of the sea; and so the Targum,

"I will set or place his government in the provinces of the sea;''

and which has been remarkably accomplished in our isles, where his Gospel has been preached, his kingdom set up, and he has had a race of subjects, and a seed, to serve him for many years:

and his right hand in the rivers: or, as the Targum,

"the power of his right hand in those that dwell by rivers;''

meaning such that dwell upon the continent, afar off from the sea, and whose countries are watered by rivers: so that both phrases denote the extent of Christ's kingdom in the continent, and in the islands of the sea; signifying, that it should reach everywhere, and be from sea to sea, and from the river to the ends of the earth, Psa 72:8. Compare with this Rev 10:1. Aben Ezra interprets it of David's prevailing over those that go in ships in the sea, and in rivers.

Gill: Psa 89:26 - He shall cry unto me, thou art my Father // and the Rock of my salvation He shall cry unto me, thou art my Father,.... Not by creation, as he is the Father of angels and men; nor by adoption, as he is the Father of saints; ...

He shall cry unto me, thou art my Father,.... Not by creation, as he is the Father of angels and men; nor by adoption, as he is the Father of saints; but by generation, being the begotter of him, Psa 2:7 so that he is Christ's own and proper Father, and Christ is his own and proper Son, Joh 5:18, and he frequently called him his Father, and asserted him to be in this relation to him, Joh 5:17, Joh 10:30, and addressed him, called upon him, and prayed unto him as such, Mat 11:25, "my God"; that chose him to be the Mediator, Redeemer, and Saviour; who made a covenant with him, his chosen; who prepared and provided the human nature of Christ; anointed him with the gifts and graces of his Spirit, and supported him in his sufferings, and crowned him with glory and honour; whom Christ loved as his God, trusted in him as such, obeyed him, and prayed unto him: he called him his God, owned him to be so, and called upon him, and cried unto him, as such, Joh 20:17. God is the Father of Christ, as Christ is a divine Person; and he is the God of Christ, as Christ is man: these two relations frequently go together in the New Testament, Joh 20:17. It is added,

and the Rock of my salvation; that bore him up, and where he stood firm, while he was working out the salvation of his people; and though he was not saved from sufferings and death, yet he was quickly delivered from the grave, and raised from the dead, and set at the right hand of God, where he must reign till all enemies are put under his feet.

Gill: Psa 89:27 - Also I will make him my firstborn Also I will make him my firstborn,.... Or, "make him the firstborn"; make him great, as Jarchi interprets it; give him the blessing, the double portio...

Also I will make him my firstborn,.... Or, "make him the firstborn"; make him great, as Jarchi interprets it; give him the blessing, the double portion of inheritance: so Christ is made most blessed for ever, and has all spiritual blessings in his hands; and is heir of all things, and his people joint-heirs with him. Christ is God's "firstborn", or "first begotten", Heb 1:6, being begotten by him, and of him; and his firstbegotten, though none begotten after him; as the first that opened the womb, under the law, was called the firstborn, though none were ever born after; and in such sense his first begotten, as that he is his only begotten: and he is the firstborn, with respect to creatures; "he is the firstborn of every creature"; Col 1:15, being begotten and brought forth before any creature was in being, Pro 8:22, and, with respect to the saints, "he is the firstborn among many brethren", Rom 8:29, they are of the same nature, and in the same family, and in which Christ is a son, and the firstborn; and in all things he has the preeminence; and he is also "the firstborn from the dead", or "the first begotten of the dead", Col 1:18 being raised first from thence by his own power, and to an immortal life; and is the first fruits of them that sleep, and the efficient and meritorious cause of the resurrection of life, and the pattern and exemplar of it: even him the Father promises to make "higher than the kings of the earth"; having a kingdom of a superior nature to theirs, and a more extensive and durable one; and even they themselves shall be subject to him; hence he is called "King of kings", Rev 19:16. This will be when their kingdoms become his; when they shall fall down before him, and worship him, and bring their riches and glory into his kingdom, or the New Jerusalem church state, Psa 72:10. This passage is interpreted of the Messiah by the Jews f.

Gill: Psa 89:28 - My mercy will I keep for him for evermore // and my covenant shall stand fast with him My mercy will I keep for him for evermore,.... That is, for his mystical body, his church and people; for whom stores of mercy are kept with him, to b...

My mercy will I keep for him for evermore,.... That is, for his mystical body, his church and people; for whom stores of mercy are kept with him, to be laid out in their regeneration, pardon, salvation, and eternal life; for to them the mercy of God is from everlasting to everlasting, Psa 103:17, unless this is to be understood of the "grace" and "kindness" g of God, as the word may be rendered; his free favour and love to Christ, which always continues; for as he was always his dearly beloved Son, that lay in his bosom from eternity, so he continued, throughout his state, of humiliation, his well beloved, in whom he was well pleased, and still is, and ever will:

and my covenant shall stand fast with him; being made with him as the head and representative of his people, it remains, and will remain, sure, firm, and immoveable; its blessings are "sure mercies", and its promises are all "yea and amen in Christ": the stability of it, and of all that is in it, is owing to its being made with him, and being in his hands, who is the surety, Mediator, and messenger of it.

Gill: Psa 89:29 - His seed also will I make to endure for ever // and his throne as the days of heaven His seed also will I make to endure for ever,.... Not a race of kings from David, which ended at the Babylonish captivity; not the natural seed of Dav...

His seed also will I make to endure for ever,.... Not a race of kings from David, which ended at the Babylonish captivity; not the natural seed of David, not the Messiah himself, who sprung from him, but the Messiah's spiritual seed, which were given him by the Father, adopted through him, regenerated by his Spirit and grace, begotten through his Gospel, and the ministry of it, and born again in his church, and to whom he stands in the relation of the everlasting Father, Isa 9:6. The "enduring" of these "for ever" may denote the final perseverance of particular believers; which may be concluded from the relation of Christ, as an everlasting Father to them, who therefore must continue as his children; from his affection to them, from which there can be no separation; from their security in and by him, being in his hand, and in his heart; from their adoption, which is never revoked, being sons they are no more servants; from their regeneration of incorruptible seed; and from the nature of faith, which can never be lost: they that trust in the Lord are as Mount Zion, which endures for ever, Psa 125:1 or it may be expressive of the duration of the church of Christ in general, throughout all periods of time, notwithstanding the malice and opposition of men and devils against it; see Mat 16:18,

and his throne as the days of heaven; a phrase signifying a great length of time, Deu 11:21 yea, invariable constancy and duration, Jer 31:25 and indeed the throne of Christ is for ever and ever, and will be when the present earth and heavens are fled away, Psa 45:6. Christ is upon a throne now in heaven, the same with his divine Father's; and here he must sit and reign, till all enemies are put under him; and he will be on a throne of glory when he judges the world, and in the New Jerusalem state for the space of a thousand years; and, after that, he will reign with his saints, and they with him, for evermore; his throne and kingdom are everlasting, Isa 9:7.

Gill: Psa 89:30 - If his children forsake my law // and walk not in my judgments If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which canno...

If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" h, even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people:

and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people.

Gill: Psa 89:31 - If they break my statutes If they break my statutes,.... Fixed, settled, appointed ordinances; such as are baptism and the Lord's supper, under the New Testament dispensation; ...

If they break my statutes,.... Fixed, settled, appointed ordinances; such as are baptism and the Lord's supper, under the New Testament dispensation; which are the things that are unshaken, and will remain until the second coming of Christ: these are to be kept as they were first delivered; no change and alteration ought to be made in them; so to do is to break and violate them, or "profane" them, as the word i here used signifies; and which may be done by an unbecoming, irreverent, and indecent attendance on them; as was by some in the Corinthian church, of which the apostle complains, and who for it were taken notice of, and chastened by the Lord, 1Co 11:2, and keep not my commandments; which should be kept impartially, with great affection to them, from a principle of love to the Lord, with a view to his glory, and without trusting to and depending upon an obedience to them; for they are not grievous; and, besides, "in", though not "for", keeping them, there is great reward; and a contrary behaviour is displeasing to God: now this particular enumeration of offences, that may be committed by the children of God to Christ, show that all sorts of sins may be committed by them; sins of omission and commission; sins against the law, and against the Gospel; all but the unpardonable one; and that these, though they are observed in a way hereafter mentioned, yet are all forgiven.

Gill: Psa 89:32 - Then will I visit their transgression with the rod // and their iniquity with stripes Then will I visit their transgression with the rod,.... That is, of men; as in 2Sa 7:14, the Lord making use of men to chastise his people by, as he d...

Then will I visit their transgression with the rod,.... That is, of men; as in 2Sa 7:14, the Lord making use of men to chastise his people by, as he did of the neighbouring nations of the Jews, when they sinned against him; and so the Targum interprets it here,

"I will visit their transgressions by the hands of the tribes of the ungodly;''

or with such afflictions as are common to men, 1Co 10:13, in a kind, humane, moderate way, in measure, in judgment, and not in wrath and hot displeasure; or in such like manner as a man chastises his children, which is in love, Deu 8:5.

and their iniquity with stripes; such as diseases of body, loss of relations, crosses and disappointments in the world; not with the stripes of divine vengeance, of vindictive justice, such as Christ, the surety of his people, endured for them; but with the scourges of a father, Isa 53:8.

Gill: Psa 89:33 - Nevertheless, my lovingkindness will I not utterly take from him // nor suffer my faithfulness to fail Nevertheless, my lovingkindness will I not utterly take from him,.... Or "make it void" k, not from Christ, who always was, and ever will be, the dear...

Nevertheless, my lovingkindness will I not utterly take from him,.... Or "make it void" k, not from Christ, who always was, and ever will be, the dear Son of his love, even while he was obeying, suffering, and dying; nor from all those that are in him, loved and chosen in him, from everyone of his spiritual seed, who are all dear sons, and pleasant children; and the love of God to his people is in Christ; and therefore there can he no separation from it; nor will it ever depart from them, or be utterly or at all taken from them, as to that itself, though sometimes the manifestations of it are withdrawn from them; but the love of God itself is invariable and unchangeable; see Rom 8:38, nor is it removed when God afflicts and chastens his people; for his chastenings are from love, and in love; the reason why he chastens them is because he loves them, and he loves them while he is chastening them; he visits and comforts them, sympathizes with them, supports them, and supplies them, and makes all things work together for their good, Rev 3:19,

nor suffer my faithfulness to fail; in making good his engagements to Christ, in keeping the covenant made with him, and in fulfilling his promises to his people; and even when he afflicts them, it is in faithfulness to them; nor will he suffer them to be afflicted above what they are able to bear, and will support them under it, and deliver out of it, Psa 119:75 or "I will not falsify in my truth" i; or falsify his word; he is faithful that has promised, who will do it, yea, notwithstanding the unbelief of his people, Heb 10:23.

Gill: Psa 89:34 - My covenant will I not break // nor alter the thing that is gone out of my lips My covenant will I not break,.... Not the covenant at Sinai, as Aben Ezra, but the covenant of grace made with Christ, and which stands fast with him,...

My covenant will I not break,.... Not the covenant at Sinai, as Aben Ezra, but the covenant of grace made with Christ, and which stands fast with him, Psa 89:3, which is firm, sure, and stable, and as immovable as mountains and hills, and more so, 2Sa 23:5 or "profane" m it, though his people profane his statutes, Psa 89:31, he will not profane his covenant; though they violate his laws, he is a God keeping covenant with them, and will not break his word with them:

nor alter the thing that is gone out of my lips; any promise of his, respecting either the temporal, spiritual, or eternal welfare of his people: or "not change" n; as he changes not in his nature and perfections, nor in his love and affections, nor in his counsels and purposes; so neither in his covenant and promises, they are always the same, and have a certain and unchangeable accomplishment; there is a performance of whatsoever is spoken by the Lord, Luk 1:45.

Gill: Psa 89:35 - Once have I sworn by my holiness // that I will not lie unto David Once have I sworn by my holiness,.... Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people,...

Once have I sworn by my holiness,.... Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people, and to remove doubts and hesitations from them, relating to things spiritual and eternal; as to his everlasting love to them, his covenant with them in Christ, and their perseverance in his grace; and it is made by himself, or one or other of his perfections, as here by his "holiness"; see Amo 4:2, and indeed his holiness being his nature, is no other than he himself, the holy God; and because he could swear by no greater, he sware by himself, that as sure as he was, and was holy, just, and true, he would make good what he promises, Heb 6:13 and this is done but once, once for all, that being sufficient; it need not be repeated, nor is it ever revoked; when he swears, he never repents of it, nor changes his mind; and it is to show the immutability of his counsel that he swears at all, Psa 110:4,

that I will not lie unto David; he will not lie to any, he cannot, it is impossible he should; it would be to deny himself, it is contrary to his being as God, he is not a man that he should lie; it is contrary to his character as the God of truth; he will not lie, neither in his counsel nor covenant, in his purposes nor promises; these are the two immutable things, in which it is impossible he should lie: and he has swore to it that he will not lie to David, to David's son the Messiah, with whom the covenant is made, and stands fast; all the prophecies concerning him he has fulfilled; and all the promises made to him of help and assistance, as man and Mediator, in his work, and of the reward of it, a glory with him, he has made good.

Gill: Psa 89:36 - His seed shall endure for ever // and his throne as the sun before me His seed shall endure for ever,.... This is a confirmation by his oath of what he had before said, Psa 89:29 which may be understood either of the per...

His seed shall endure for ever,.... This is a confirmation by his oath of what he had before said, Psa 89:29 which may be understood either of the perseverance of particular believers, of everyone of the spiritual seed of Christ; or of the duration of the church in general, throughout all ages, as before observed; and these being matters of moment and importance, and of which there are sometimes doubts in the minds of the Lord's people about them, and that they may be firmly believed by them, he confirms them with an oath; for God never swears to trivial things; and when he does swear, it is to remove the doubts of his people, and make their minds easy:

and his throne as the sun before me; that is, shall continue as long as it does; see Psa 89:29, or shall be bright, splendid, and glorious as the sun, so the Targum,

"and his throne light as the sun before me;''

meaning his church and kingdom, of which the throne is an emblem, and which became so in Gospel times, clear and lucid as the sun, Son 6:10, when day was made by the rising of the sun of righteousness, and by the bright shining of the Gospel ministry; and at particular periods since, as in the times of Constantine, when the church was clothed with the sun, and at the Reformation, when Christ appeared with a rainbow on his head, and his face was as the sun, Rev 12:1 and especially this will be the case of the church in the latter day, when the light of the moon will be as the light of the sun, and the light of the sun seven fold, as the light of seven days; and when the city, the church, will stand in no need of the sun, nor of the moon; and also in the ultimate glory, when the saints will shine as the sun in the kingdom of God; see Isa 30:26. This passage is applied to the Messiah by the Jews a.

Gill: Psa 89:37 - It shall be established for ever as the moon // and as a faithful witness in heaven // Selah It shall be established for ever as the moon,.... Either Christ's seed, or throne, which comes to much the same sense; for by both are meant his churc...

It shall be established for ever as the moon,.... Either Christ's seed, or throne, which comes to much the same sense; for by both are meant his church and people, his kingdom and interest in the world; the moon is as perpetual as the sun, and is used as elsewhere to signify the continuance of the people, church, and interest of Christ, Psa 72:5, for though the moon has its spots, and is changeable, sometimes in the full, and sometimes in the decline, yet always is, and always continues, and ever will; and so though the people of God have their spots and imperfections, and are sometimes on the decline in the frames and dispositions of their minds, in the exercise of grace, in their spirituality, liveliness, and zeal, and in their walk and conversation in the church and world; yet they shall abide and persevere to the end; and though the church may be like the moon in the wane, be declining as to numbers, gifts, and graces, yet it shall continue and be established; it is sometimes indeed in a fluctuating state, and is not always in the same place, but is removed from one country to another; yet it always is somewhere, even though in the wilderness, and ere long will be established on the top of the mountains, and be no more a tabernacle that shall be taken down; see Psa 48:8.

and as a faithful witness in heaven: or "in the sky or cloud" b; some understand this of the moon, others of both sun and moon; but it seems best to interpret it of something distinct from either, even of the rainbow, which though it does not always appear in the clouds, yet it has appeared at times, and does and will unto the end of the world; and be a faithful and an everlasting token and witness of the covenant of God made with all creatures, that he will no more destroy the world by a flood, Gen 9:12, and is an emblem of the covenant of grace, and of the continuance, perpetuity, and immutability of it; see Isa 54:9.

Selah. See Gill on Psa 3:2.

Gill: Psa 89:38 - But thou hast cast off // and abhorred // thou hast been wroth with thine Anointed But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his see...

But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of the covenant, and to the continuance and perpetuity of the kingdom and church of Christ, taken from the dealings of the Lord with the Messiah and his people; which were made either by the psalmist, under a spirit of prophecy, foreseeing what would come to pass; or by the apostles and church of Christ, about the time of his sufferings and death, and after; when he seemed to be "cast off", and rejected by the Lord, particularly when he forsook him, and hid his face from him, Mat 27:46, as when he hides his face from his people, it is interpreted by them a casting them off; see Psa 44:22,

and abhorred; not that he abhorred the person of Christ, who was his own Son, his beloved Son; nor his afflictions and sufferings, which were a sacrifice of a sweet smelling savour to him; see Psa 22:24, though these might be interpreted by others as if the Lord abhorred or rejected him; because he suffered him to be used in the manner he was, and particularly to be abhorred by the Jews, even by the nation in general, Isa 49:7, though the sins of his people, which he had upon him, and for which he suffered, were an abhorring to the Lord; and when he was made sin, he was made a curse:

thou hast been wroth with thine Anointed; with thy Messiah; not Rehoboam, from whom the ten tribes were rent; nor Josiah, who was killed by Pharaohnecho; nor Zedekiah, carried captive into Babylon; but the true Messiah, the son of David, before said to be found by the Lord, and anointed with his holy oil, Psa 89:20, which is to be understood of him, not as his own son, who was always the object of his love, but as the sinner's surety, bearing the sins of his people, and all the wrath and punishment due unto them; and so is reconcilable to the promise, that lovingkindness should not be taken from him, Psa 89:33 and is no objection to it, though made one.

Gill: Psa 89:39 - Thou hast made void the covenant of thy servant // thou hast profaned his crown by casting it to the ground Thou hast made void the covenant of thy servant,.... His servant David the Messiah, Psa 89:3, meaning not the covenant of circumcision, nor the covena...

Thou hast made void the covenant of thy servant,.... His servant David the Messiah, Psa 89:3, meaning not the covenant of circumcision, nor the covenant at Sinai, which were really made void at the death of Christ; but the covenant of grace and redemption made with Christ, which it was promised should stand fast, and never be broken, Psa 89:3, but was thought to be null and void when the Redeemer was in the grave, and all hopes of redemption by him were gone, Luk 24:21, but so far was it from being so, that it was confirmed by the sufferings and death of Christ; and every blessing and promise of it were ratified by his blood, hence called the blood of the everlasting covenant, Heb 13:20,

thou hast profaned his crown by casting it to the ground: by suffering it to be cast to the ground, and used contemptibly; as when Jesus was crowned with thorns, and saluted in a mock manner; when an "if" was put upon his being the King of Israel, Mat 27:29, and which seemed very inconsistent with the promise, Psa 89:27 that he should be made higher than the kings of the earth; and yet so it was, and is; he is highly exalted, made Lord and Christ, crowned with glory and honour, and is set far above all principality and power, and every name that is named in this world or that to come, notwithstanding all the above usage of him.

Gill: Psa 89:40 - Thou hast broken down all his hedges // thou hast brought his strong holds to ruin Thou hast broken down all his hedges,.... Round about his vine, the church; see Psa 80:12. A famous church was raised at Jerusalem, quickly after the ...

Thou hast broken down all his hedges,.... Round about his vine, the church; see Psa 80:12. A famous church was raised at Jerusalem, quickly after the death, resurrection, and ascension of Christ, which seemed to be well filled, fenced, and protected; but on a sudden a violent persecution arose, and the members of it were made havoc of, and the ministers of the word were scattered abroad, and which was the breaking down of the hedges; and what was done to the church was taken by Christ as done to himself, as it is here spoken of him; see Act 8:1, and this might seem contrary to the word and oath of God, that his seed should endure for ever, and his throne as the days of heaven, Psa 89:29, when the first Christian church was used in this manner; but that providence was overruled, for the spread of the Gospel, and the interest of Christ, in other parts; see Act 8:4, and so no objection to what is before said:

thou hast brought his strong holds to ruin; the same as before, the church of Christ, which seemed to be so well built and fortified; see Isa 26:1.

Gill: Psa 89:41 - All that pass by the way spoil him // he is a reproach to his neighbours All that pass by the way spoil him,.... His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully th...

All that pass by the way spoil him,.... His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully the spoiling of their goods, Heb 10:34, so the church of Christ may be spoiled, however, attempted to be spoiled, by false teachers, who are the foxes, the little foxes, that spoil the vines; crafty seducers, who spoil Christians of their peace and comfort, through philosophy and vain deceit, Son 2:15. Christ himself may be said to be spoiled, when he was stripped of his clothes by the Roman soldiers, who also parted his garments, casting lots on his vesture; when they that passed by his cross, as he hung upon it, reviled him, and robbed him of his good name, and of his kingly and priestly offices; and he is also spoiled by false teachers, who rob him of his deity, his divine and eternal sonship, and of his satisfaction and righteousness, by whom he is trodden under foot, and his blood counted as an unholy thing; and so the Targum,

"all that pass by the way tread upon him;''

see Heb 10:29, these are they that walk not in the right way; but go out of it, and choose their own way; they are such as pass over the right way, or cross it; they are they that transgress, and abide not in the doctrine of Christ, that so use him, 2Jo 1:9,

he is a reproach to his neighbours; his name and character were reproached by the Jews, his countrymen, who called him a glutton and a wine bibber; and represented him as a notorious sinner; his miracles as done by the help of Satan; his doctrine as hard sayings, novel opinions, contrary to common sense and reason, and tending to licentiousness; and his followers and members as the offscouring of all things: but all this has been or will be rolled off, and is no objection to the glory promised him.

Gill: Psa 89:42 - Thou hast set up the right hand of his adversaries // thou hast made all his enemies to rejoice Thou hast set up the right hand of his adversaries,.... Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, a...

Thou hast set up the right hand of his adversaries,.... Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, and his principalities and powers, at the time of Christ's apprehension, crucifixion, and death; for then were their hour, and the power of darkness, Luk 22:53, death also had dominion over him, and held him under the power of it for awhile: the enemies of his interest, Rome Pagan, and Rome Papal, have, in their turns, had their right hands set up, and have had power, and prevailed over it; and the latter will again, at the slaying of the witnesses: all which, though it seems contrary to Psa 89:21, yet is not; for Satan, though he bruised Christ's heel, yet Christ bruised his head, destroyed his works, and him himself, and that by dying; and spoiled his principalities and powers; and death could not hold him long, nor has it now any dominion over him, and is abolished by him; and antichrist, and all the antichristian powers, will be destroyed by him ere long:

thou hast made all his enemies to rejoice; as they did when they had got him on the cross; and especially when he was laid in the grave, Psa 22:7, and as the antichristian party will when his witnesses are slain, Rev 11:10, but as the joy of the former was short lived, and was soon turned into sorrow, so will be that of the latter.

Gill: Psa 89:43 - Thou hast also turned the edge of his sword // and hast not made him to stand in the battle Thou hast also turned the edge of his sword,.... Or the "sharpness" a of it blunted it, so that it could do no execution: the disciples of Christ were...

Thou hast also turned the edge of his sword,.... Or the "sharpness" a of it blunted it, so that it could do no execution: the disciples of Christ were not allowed the use of the temporal sword to defend their master; and his house, his kingdom, not being of this world, Mat 26:51, other weapons were put into their hands; the sword of the Spirit, which is the word of God; and the edge of this was blunted, with respect to the Jews, being of little or no efficacy among them; it was turned off by them, and put away from them; but then it was turned towards the Gentiles, and was powerful and effectual among them; Christ girt it on his thigh, and rode forth in his glory and majesty, conquering, and to conquer, and by it subdued many, who fell under him, and gave up themselves unto him; see Eph 6:17, and ere long, with the twoedged sword, which proceeds out of his mouth, will he smite the antichristian nations; and the remnant of those that escape at the battle of Armageddon shall be slain with it, Rev 19:15,

and hast not made him to stand in the battle; but to fall in it, being delivered up into the hands of wicked men, of justice, and death; and yet, by dying, he put away sin, finished it, made an end of it, and destroyed it; he conquered Satan, and led him captive; overcame the world, the spite and malice of it, and its prince; and abolished death itself.

Gill: Psa 89:44 - Thou hast made his glory to cease Thou hast made his glory to cease,.... The glory of his deity, though it did not properly cease, yet it seemed to do so, being covered, and out of sig...

Thou hast made his glory to cease,.... The glory of his deity, though it did not properly cease, yet it seemed to do so, being covered, and out of sight, and seen but by a very few, while he appeared in the likeness of sinful flesh; and the glory of his humanity was made to cease, in which he was fairer than the children of men, and his visage was more marred than any man's, and his form than the sons of men; and the glory of his offices, prophetical, priestly, and kingly, which were reproached and vilified, and disputed and contradicted by the Jews, Mat 26:68, it may be rendered, "his purity" b, which seemed to cease when he was clothed with our filthy garments; or had all our sins laid upon him, and imputed to him, by his Father; and he was made sin for us, who knew none: the Targum is,

"thou hast made the priests to cease who sprinkle upon the altar, and purify his people:''

and cast his throne down to the ground; this seems contrary, and is an objection to Psa 89:29, but is not; for not withstanding the usage of Christ by the Jews, who rejected him as the King Messiah; see Gill on Psa 89:39, yet he is now upon the same throne with his Father, and will sit upon a throne of glory when he comes to judge the world, and so in the New Jerusalem church state, and to all eternity.

Gill: Psa 89:45 - The days of his youth hast thou shortened // thou hast covered him with shame // Selah The days of his youth hast thou shortened,.... His days of joy and pleasure; such as days of youth are, in opposition to the days of old age, which ar...

The days of his youth hast thou shortened,.... His days of joy and pleasure; such as days of youth are, in opposition to the days of old age, which are evil, Ecc 11:9, these were shortened when his sorrows and sufferings came on, and God hid his face from him; and indeed he was a man of sorrows, and acquainted with grief all his days: the Vulgate Latin version renders it, "the days of his time"; and the Arabic version "the days of his years"; for he did not live out half the time of man's age, which is threescore years and ten, Psa 90:10, he dying at the age of thirty three or four; but, notwithstanding this, he lives again, and lives for evermore; he has length of days for ever and ever, Psa 21:4, though his days were in some sense shortened, yet in another sense they are and will be prolonged, even his own, and those of his spiritual seed, according to the promise of God, Isa 53:10,

thou hast covered him with shame; see Psa 69:7, when his face was covered with shame and spitting, from which he hid it not, Isa 1:6, but now he is crowned with glory and honour; wherefore all these complaints, though true, are no objections to what is before said and swore to.

Selah. See Gill on Psa 3:2.

Gill: Psa 89:46 - How long, Lord, wilt thou hide thyself? for ever? // shall thy wrath burn like fire? How long, Lord, wilt thou hide thyself? for ever?.... When God hides his face front his people, though it is but for a little while, it seems long, an...

How long, Lord, wilt thou hide thyself? for ever?.... When God hides his face front his people, though it is but for a little while, it seems long, and a kind of an eternity to them; and so it seemed to the man Christ Jesus; and indeed what he endured, when his Father hid his face from him, was of the same kind with an eternal absence; see Psa 13:1,

shall thy wrath burn like fire? it did so when Christ bore the sins of his people, and all the punishment due unto them; when his strength was dried up like a potsherd; when he, the antitype of the passover lamb roasted with fire, was sacrificed for us; all which is entirely consistent with God's everlasting and invariable love to him, as his own Son. See Gill on Psa 89:38.

Gill: Psa 89:47 - Remember how short my time is // wherefore hast thou made all men in vain Remember how short my time is,.... In this world man's time here is fixed, and it is but a short time; his life is but a vapour, which appeareth for a...

Remember how short my time is,.... In this world man's time here is fixed, and it is but a short time; his life is but a vapour, which appeareth for a little while; his days are as an hand's breadth; they pass away like a tale that is told; the common term of life is but threescore years and ten, and few arrive to that: to know and observe this is proper and useful; it may awaken a concern for a future state, excite to a vigorous discharge of duty, and animate to patience under afflictions: the clause in connection with the preceding verse seems to be a plea for mercy; that, since time was short, it might not be consumed in bearing the wrath of God; but be spent in peace and comfort, like that of Job 10:20, Compare with this Psa 103:13, the Targum is,

"remember that I am created out of the dust:''

but these words, with what follow, are the words of the psalmist, representing the apostles of Christ, and other saints, at the time of his sufferings and death, and when under the power of the grave, and when they were almost out of hope of his resurrection: see Luk 24:21, expostulating with the Lord on that account; and here entreat him to remember the shortness of their time, if there was no resurrection from the dead, as there would be none if Christ rose not; and therefore, as their life was a short one, it would be of all men's the most miserable:

wherefore hast thou made all men in vain? none of the sons of men are made in vain; for they are all made for the glory of God, which end is answered, some way or another, in everyone of them; either in the salvation of them by Christ, or in the just destruction of them through their own sin; and though the time of life is short, and afflictions many, yet men are not made in vain, and especially those of them who believe in Christ; for, for them to live is Christ, they live to his glory: whether they live a longer or shorter time, they live to the Lord; and when they die, they die to him; and their afflictions are always for good, temporal, or spiritual, and eternal: indeed, if there was no future state after this, men might seem to be made in vain, and there might be some reason for such a question or complaint; but so it is not; there is an immortal life and state after this, either of bliss or woe: also, if there was no such thing as the redemption, justification, and salvation of any of the sons of men, through the sufferings and death of Christ, and which could not be without his resurrection from the dead, with a view to which the question is put, then there would seem some room for it; but there is a redemption of them, and therefore are not made in vain; and Christ, who was delivered for their offences, is risen for their justification.

Gill: Psa 89:48 - What man is he that liveth, and shall not see death // shall he deliver his soul from the hand of the grave // Selah What man is he that liveth, and shall not see death?.... Every living man must die; as sure as a man lives, so sure he shall die: be he strong and mig...

What man is he that liveth, and shall not see death?.... Every living man must die; as sure as a man lives, so sure he shall die: be he strong and mighty, as the word signifies, or weak and sickly; be he high or low, rich or poor, prince or peasant, righteous or wicked; persons of all ranks, states, and conditions, age or sex, must die; for all have sinned; and it is the appointment of God that they should die, and very few are the exceptions; as Enoch and Elijah, and those that will be found alive at Christ's coming:

shall he deliver his soul from the hand of the grave; either from going down into it, or coming under the power of it; so the Targum,

"what man is he that shall live, and shall not see the angel of death (Heb 2:14) shall he deliver his soul from his hand, that he should not go down to the house of his grave?''

or deliver himself from the power of it, when in it; that is, raise himself from the dead: none ever did this, or ever can: Christ indeed undertook, and has promised, to redeem his people from the power of the grave, upon which they have believed they should be delivered; see Hos 13:14, but if Christ rose not himself, which was the thing now in question, how could it be? the case stands thus; every man must die; no man can raise himself from the dead; if Christ rise not, everyone must continue under the power of the grave; for then there could be no resurrection.

Selah. See Gill on Psa 3:2.

Gill: Psa 89:49 - Lord, where are thy former lovingkindnesses // which thou swarest unto David in thy truth Lord, where are thy former lovingkindnesses,.... The spiritual blessings said to be in Christ; the grace said to be given to us in him; the sure merci...

Lord, where are thy former lovingkindnesses,.... The spiritual blessings said to be in Christ; the grace said to be given to us in him; the sure mercies of David, such as redemption, justification, remission of sins, and eternal life; so called because they flow from the free favour and love of God, and, being many, are expressed in the plural number; and which were former or ancient ones, even promised and secured in Christ before the world began; springing from the love of God, which, both to Christ and his people, was from everlasting, and provided for in a covenant, which was as early:

which thou swarest unto David in thy truth? which were promised to Christ, the antitype of David, and that with an oath, by the truth or faithfulness of God, for the certainty thereof: but now where are all these? or how will they take place, if Christ rise not from the dead? where will be the redemption of his people, the justification of their persons, the remission of their sins, and their everlasting salvation? and what will become then of the covenant, oath, and faithfulness of God?

Gill: Psa 89:50 - Remember, Lord, the reproach of thy servants // how I do bear in my bosom the reproach of all the mighty people Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the w...

Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation, and other saints with them that believed in Christ, and were made willing to serve and follow him; these were now reproached by the Scribes and Pharisees for believing in him, and professing him; and were scoffed and laughed at, when they had crucified him, and laid him in the grave, triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached; and therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away:

how I do bear in my bosom the reproach of all the mighty people; the ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents; which fell very heavily upon them, as a very great weight and burden, and pressed them sore, and went to their very hearts, and therefore said to be "in their bosom"; and which is mentioned to excite the divine compassion, that he would appear for them, and raise his Son from the dead, as was promised and expected; that their enemies might have no more occasion to reproach him and them: it is in the original, "I bear in my bosom all the many people" c; which some understand of the people of God, and of Christ's sustaining their persons, and making satisfaction for their sins; but the other sense is preferable: Kimchi supplies the words as we do; and so the Targum, which renders them thus,

"I bear in my bosom all the reproaches of many people.''

Gill: Psa 89:51 - Wherewith thine enemies have reproached, O Lord // wherewith they have reproached the footsteps of thine Anointed Wherewith thine enemies have reproached, O Lord,.... Which carries in it another argument why the Lord should take notice of these reproaches; because...

Wherewith thine enemies have reproached, O Lord,.... Which carries in it another argument why the Lord should take notice of these reproaches; because they come not only from their enemies, but from his also, and the enemies of his Son, who would not have him, the King Messiah, to reign over them, and are said to reproach him in the next clause:

wherewith they have reproached the footsteps of thine Anointed; or thy Messiah; so Aben Ezra and Kimchi interpret it of the Messiah: Jarchi renders it "the ends of the Messiah"; and all of them understand it of the coming of the Messiah, as in the Talmud d; which, because delayed, or was not so soon as expected, was scoffed at and reproached by wicked men; see Mal 2:17, but it rather designs the ways and works, actions, and especially the miracles of Christ, which were reproached, either as done on the sabbath day, or by the help of Satan; and he was traduced in his kindest actions to the bodies and souls of men, as a friend of publicans and sinners, and himself as a sinner: and it may have a particular view to the latter end of the Messiah, the last part of his life, his sufferings and death, and when he hung on the cross; at which time he was, in the most insolent manner, reviled and reproached by his enemies: the words may be rendered "the heels of the Messiah" e, and are thought by some to have reference to the promise in Gen 3:15, and may regard either the human nature of Christ, which was both reproached and bruised; or his members suffering disgrace and persecution for his sake, and which he takes as done to himself. Suidas f interprets it of the ancestors of Christ, according to the flesh; and Theodoret of the kings of that time.

Gill: Psa 89:52 - Blessed be the Lord for evermore // Amen, and Amen Blessed be the Lord for evermore,.... In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ's sake, since ...

Blessed be the Lord for evermore,.... In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ's sake, since they work together for good; as Job blessed the Lord in the midst of his troubles, Job 1:21, or rather the psalmist, viewing, by a spirit of prophecy, Christ rising from the dead, ascending to heaven, sitting at the right hand of God, and interceding for the application of all the blessings of the covenant; and now, seeing all before objected and complained of was reconcilable to the love, covenant, and oath of God, breaks out into this benediction, and with it closes the psalm; which agrees with Christ, not only as God over all, blessed for ever, but as Mediator, who, as such, is made most blessed for evermore; see Psa 21:6. These are not the words of the copier of the Psalms, blessing God for assistance in prosecuting the work thus far, which is the sense of some Jewish writers mentioned by Aben Ezra and Kimchi, but of the psalmist himself:

Amen, and Amen; which words are added to express the wish and faith of the psalmist; and the word is repeated to denote the vehemence and strength of the same. Here ends the third part of the book of Psalms, and so the Syriac version closes it. See Gill on Psa 41:13. See Gill on Psa 72:20.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 89:1 Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

NET Notes: Psa 89:2 You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his ...

NET Notes: Psa 89:3 The words “the Lord said” are supplied in the translation for clarification. It is clear that the words of vv. 3-4 are spoken by the Lord,...

NET Notes: Psa 89:4 Heb “and I will build to a generation and a generation your throne.”

NET Notes: Psa 89:5 Heb “in the assembly of the holy ones.” The phrase “holy ones” sometimes refers to God’s people (Ps 34:9) or to their pr...

NET Notes: Psa 89:6 Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural...

NET Notes: Psa 89:7 Or perhaps “feared by.”

NET Notes: Psa 89:8 Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

NET Notes: Psa 89:9 Heb “rise up.”

NET Notes: Psa 89:10 Heb “like one fatally wounded.”

NET Notes: Psa 89:11 Heb “the world and its fullness, you established them.”

NET Notes: Psa 89:12 Tabor and Hermon were two of the most prominent mountains in Palestine.

NET Notes: Psa 89:13 Heb “is lifted up.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:42; 118:16).

NET Notes: Psa 89:14 Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:...

NET Notes: Psa 89:15 Heb “in the light of your face they walk.” The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in ...

NET Notes: Psa 89:16 Heb “are lifted up.”

NET Notes: Psa 89:17 Heb “you lift up our horn,” or if one follows the marginal reading (Qere), “our horn is lifted up.” The horn of an ox underlie...

NET Notes: Psa 89:18 The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness i...

NET Notes: Psa 89:19 Or perhaps “a chosen one.”

NET Notes: Psa 89:20 The words “as king” are supplied in the translation for clarification, indicating that a royal anointing is in view.

NET Notes: Psa 89:21 Heb “with whom my hand will be firm.”

NET Notes: Psa 89:22 Heb “and a son of violence will not oppress him.” The imperfect is understood in a modal sense, indicating capability or potential. The re...

NET Notes: Psa 89:24 Heb “and by my name his horn will be lifted up.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The hor...

NET Notes: Psa 89:25 Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely...

NET Notes: Psa 89:26 Heb “the rocky summit of my deliverance.”

NET Notes: Psa 89:27 The firstborn son typically had special status and received special privileges.

NET Notes: Psa 89:28 Heb “forever I will keep for him my loyal love and will make my covenant secure for him.”

NET Notes: Psa 89:29 Heb “and his throne like the days of the heavens.”

NET Notes: Psa 89:31 Or “desecrate.”

NET Notes: Psa 89:32 Heb “with blows their sin.”

NET Notes: Psa 89:33 Heb “and I will not deal falsely with my faithfulness.”

NET Notes: Psa 89:34 Heb “and what proceeds out of my lips I will not alter.”

NET Notes: Psa 89:35 Or “lie to.”

NET Notes: Psa 89:36 Heb “and his throne like the sun before me.”

NET Notes: Psa 89:37 Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referr...

NET Notes: Psa 89:38 Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, ̶...

NET Notes: Psa 89:39 Heb “you dishonor [or “desecrate”] on the ground his crown.”

NET Notes: Psa 89:40 The king here represents the land and cities over which he rules.

NET Notes: Psa 89:41 Heb “all the passersby on the road.”

NET Notes: Psa 89:42 Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious milit...

NET Notes: Psa 89:43 Heb “and you have not caused him to stand in the battle.”

NET Notes: Psa 89:44 The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.

NET Notes: Psa 89:45 Heb “the days of his youth” (see as well Job 33:25).

NET Notes: Psa 89:46 Heb “How long, O Lord, will hide yourself forever?”

NET Notes: Psa 89:47 Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shava...

NET Notes: Psa 89:48 Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question antici...

NET Notes: Psa 89:49 Heb “[which] you swore on oath to David by your faithfulness.”

NET Notes: Psa 89:50 Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּ&...

NET Notes: Psa 89:51 Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

NET Notes: Psa 89:52 Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’...

Geneva Bible: Psa 89:1 "Maschil of Ethan the Ezrahite." I will ( a ) sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all genera...

Geneva Bible: Psa 89:2 For I have ( b ) said, Mercy shall be built up for ever: thy faithfulness shalt thou ( c ) establish in the very heavens. ( b ) As he who surely beli...

Geneva Bible: Psa 89:3 ( d ) I have made a covenant with my chosen, I have sworn unto David my servant, ( d ) The prophet shows what the promise of God was, on which he gro...

Geneva Bible: Psa 89:5 And the ( e ) heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints. ( e ) The angels will praise your po...

Geneva Bible: Psa 89:6 For who in the heaven can be compared unto the LORD? [who] among the ( g ) sons of the mighty can be likened unto the LORD? ( g ) Meaning, the angels...

Geneva Bible: Psa 89:7 God is greatly to be feared in the assembly of the ( h ) saints, and to be had in reverence of all [them that are] about him. ( h ) If the angels tre...

Geneva Bible: Psa 89:9 ( i ) Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. ( i ) For as he delivered the Church by the Red sea, and b...

Geneva Bible: Psa 89:12 The north and the south thou hast created them: ( k ) Tabor and Hermon shall rejoice in thy name. ( k ) Tabor is a mountain west from Jerusalem, and ...

Geneva Bible: Psa 89:14 ( l ) Justice and judgment [are] the habitation of thy throne: mercy and truth shall go before thy face. ( l ) For by this he judges the world and sh...

Geneva Bible: Psa 89:15 Blessed [is] the people that ( m ) know the joyful sound: they shall walk, O LORD, in the light of thy ( n ) countenance. ( m ) Feeling in their cons...

Geneva Bible: Psa 89:17 For thou [art] the ( o ) glory of their strength: and in thy favour our horn shall be exalted. ( o ) In that they are preserved and continue, they sh...

Geneva Bible: Psa 89:18 For the LORD [is] our ( p ) defence; and the Holy One of Israel [is] our king. ( p ) In that our King has power to defend us, it is the gift of God.

Geneva Bible: Psa 89:19 Then thou spakest in vision to ( q ) thy holy one, and saidst, I have laid help upon [one that is] ( r ) mighty; I have exalted [one] chosen out of th...

Geneva Bible: Psa 89:23 And I will ( s ) beat down his foes before his face, and plague them that hate him. ( s ) Though there will always be enemies against God's kingdom y...

Geneva Bible: Psa 89:24 But my faithfulness and my ( t ) mercy [shall be] with him: and in my name shall his ( u ) horn be exalted. ( t ) I will mercifully perform my promis...

Geneva Bible: Psa 89:25 I will set his hand also in the sea, and his right hand in the ( x ) rivers. ( x ) He will enjoy the land around him.

Geneva Bible: Psa 89:26 He shall cry unto me, Thou [art] my ( y ) father, my God, and the rock of my salvation. ( y ) His excellent dignity will appear in this, that he will...

Geneva Bible: Psa 89:29 His seed also will I make [to endure] ( z ) for ever, and his throne as the days of heaven. ( z ) Though for the sins of the people the state of the ...

Geneva Bible: Psa 89:33 ( a ) Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. ( a ) Though the faithful answer not in al...

Geneva Bible: Psa 89:34 My covenant will I not break, nor ( b ) alter the thing that is gone out of my lips. ( b ) For God in promising has respect to his mercy, and not to ...

Geneva Bible: Psa 89:37 It shall be established for ever as the moon, and [as] a faithful ( c ) witness in heaven. Selah. ( c ) As long as the Sun and Moon endure, they will...

Geneva Bible: Psa 89:39 Thou hast ( d ) made void the covenant of thy servant: thou hast profaned his ( e ) crown [by casting it] to the ground. ( d ) Because of the horribl...

Geneva Bible: Psa 89:45 The days of his ( f ) youth hast thou shortened: thou hast covered him with shame. Selah. ( f ) He shows that the kingdom fell before it came to perf...

Geneva Bible: Psa 89:46 How long, ( g ) LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? ( g ) The prophet in joining prayer with his complaint, shows ...

Geneva Bible: Psa 89:47 Remember ( h ) how short my time is: wherefore hast thou made all men in vain? ( h ) Seeing man's life is short, and you have created man to bestow y...

Geneva Bible: Psa 89:50 Remember, Lord, the reproach of thy servants; [how] I do bear in my ( i ) bosom [the reproach of] all the mighty people; ( i ) He means that God's en...

Geneva Bible: Psa 89:51 Wherewith ( k ) thine enemies have reproached, O LORD; wherewith they have reproached the ( l ) footsteps of thine anointed. ( k ) So he calls them w...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 89:14 - A Libation To Jehovah Continual Sunshine Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance.'--Psalm 89:15. THE Psa...

MHCC: Psa 89:1-4 - --Though our expectations may be disappointed, yet God's promises are established in the heavens, in his eternal counsels; they are out of the reach of ...

MHCC: Psa 89:5-14 - --The more God's works are known, the more they are admired. And to praise the Lord, is to acknowledge him to be such a one that there is none like him....

MHCC: Psa 89:15-18 - --Happy are those who so know the joyful sound of the gospel as to obey it; who experience its power upon their hearts, and bring forth the fruit of it ...

MHCC: Psa 89:19-37 - --The Lord anointed David with the holy oil, not only as an emblem of the graces and gifts he received, but as a type of Christ, the King Priest, and Pr...

MHCC: Psa 89:38-52 - --Sometimes it is not easy to reconcile God's providences with his promises, yet we are sure that God's works fulfil his word. When the great Anointed O...

Matthew Henry: Psa 89:1-4 - -- 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 song...

Matthew Henry: Psa 89:5-14 - -- These verses are full of the praises of God. Observe, I. Where, and by whom, God is to be praised. 1. God is praised by the angels above: The heave...

Matthew Henry: Psa 89:15-18 - -- The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As there is none like unt...

Matthew Henry: Psa 89:19-37 - -- The covenant God made with David and his seed was mentioned before (Psa 89:3, Psa 89:4); but in these verses it is enlarged upon, and pleaded with G...

Matthew Henry: Psa 89:38-52 - -- In these verses we have, I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reco...

Keil-Delitzsch: Psa 89:1-4 - -- The poet, who, as one soon observes, is a חכם (for the very beginning of the Psalm is remarkable and ingenious), begins with the confession of t...

Keil-Delitzsch: Psa 89:5-8 - -- At the close of the promises in Psa 89:4-5 the music is to become forte . And ויודוּ attaches itself to this jubilant Sela . In Psa 89:6-19 ...

Keil-Delitzsch: Psa 89:9-14 - -- At the time of the poet the nation of the house of David was threatened with assault from violent foes; and this fact gives occasion for this pictur...

Keil-Delitzsch: Psa 89:15-18 - -- The poet has now described what kind of God He is upon whose promise the royal house in Israel depends. Blessed, then, is the people that walks in t...

Keil-Delitzsch: Psa 89:19-22 - -- Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circu...

Keil-Delitzsch: Psa 89:23-29 - -- What is promised in Psa 89:26 is a world-wide dominion, not merely dominion within the compass promised in the primeval times (Gen 15:18; 2Ch 9:26),...

Keil-Delitzsch: Psa 89:30-37 - -- Now follows the paraphrase of 2Sa 7:14, that the faithlessness of David's line in relation to the covenant shall not interfere with (annul) the fait...

Keil-Delitzsch: Psa 89:38-45 - -- Now after the poet has turned his thoughts towards the beginnings of the house of David which were so rich in promise, in order that he might find c...

Keil-Delitzsch: Psa 89:46-51 - -- After this statement of the present condition of things the psalmist begins to pray for the removal of all that is thus contradictory to the promise...

Keil-Delitzsch: Psa 89:52 - -- (Heb.: 89:53) The closing doxology of the Third Book. rdrb rdrs rdrw30 rsp20

Constable: Psa 73:1--89:52 - --I. Book 3: chs 73--89 A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers w...

Constable: Psa 89:1-52 - --Psalm 89 The writer of this royal psalm was Ethan, another wise Levitical musician in David's service (1...

Constable: Psa 89:1-3 - --1. God's character and covenant with David 89:1-4 Ethan announced two major themes of this psalm...

Constable: Psa 89:4-17 - --2. The character of God 89:5-18 89:5-14 These verses exalt the uniqueness of Yahweh. Ethan praised Him for His attributes (vv. 5-8) and works (vv. 9-1...

Constable: Psa 89:18-36 - --3. The promises of God 89:19-37 89:19-20 The psalmist now reminded God that He had chosen David to be His anointed servant king. God's "godly ones" (v...

Constable: Psa 89:37-51 - --4. The appeal to God 89:38-52 89:38-45 Next Ethan recounted what God had permitted to overtake David. He was now weak and defeated rather than being s...

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Tafsiran/Catatan -- Lainnya

Evidence: Psa 89:6 Nothing on this earth or in heaven compares to God. Even the regenerate mind can’t begin to comprehend His infinite greatness.

Evidence: Psa 89:14 QUESTIONS & OBJECTIONS " Why does the Old Testament show a God of wrath and the New Testament a God of mercy?" The God of the New Testament is the...

Evidence: Psa 89:48 QUESTIONS & OBJECTIONS " Man is the master of his own destiny!" If man is in total control of his future, then he should at least be in control of...

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 89 (Pendahuluan Pasal) Overview Psa 89:1, The psalmist praises God for his covenant; Psa 89:5, for his wonderful power; Psa 89:15, for the care of his church; Psa 89:19,...

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 89 (Pendahuluan Pasal) THE ARGUMENT This Psalm manifestly treats of the declining and calamitous time and state of the house and kingdom of David, either, first, in Rehob...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 89 (Pendahuluan Pasal) (Psa 89:1-4) God's mercy and truth, and his covenant. (Psa 89:5-14) The glory and perfection of God. (Psa 89:15-18) The happiness of those in commun...

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 89 (Pendahuluan Pasal) Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and peti...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 89 (Pendahuluan Pasal) INTRODUCTION TO PSALM 89 Maschil of Ethan the Ezrahite. Who this Ethan was is not certain. Kimchi takes him to be the same with Ethan the wise man,...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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