Text -- Psalms 89:46-52 (NET)

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!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 89:47

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

Wesley: Psa 89:47

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

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

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

Wesley: Psa 89:51

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

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 89:46

(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 9:7; Isa 11:1-10); for if such is the fate of this chosen royal line.

JFB: Psa 89:48

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 is urged in view of the reproaches of His and His people's enemies (compare Isa. 37:17-35).

JFB: Psa 89:50

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

JFB: Psa 89:50

Ways (Psa 56:6).

JFB: Psa 89:52

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

JFB: Psa 89:52

Closes the third book of Psalms.

Clarke: Psa 89:46

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 - 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 - 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 - 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 - 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 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 - 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 89:46

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

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

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

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

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

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

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.

TSK: Psa 89:46

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 4:4, Jer 21:12; 2Th 1:8; Heb 12:29

TSK: Psa 89:47

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 : 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 4:14

TSK: Psa 89:49

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 : 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, Mat 26:61; Joh 8:48; 1Pe 2:20, 1Pe 2:21; 1Pe 3:16, 1Pe 4:14-16

TSK: Psa 89:52

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 89:46

How long, Lord? - How long is this to continue? Can it be that this is to continue always? Is there to be no change for the better? Are the promises which have been made, never to be fulfilled? Compare Psa 13:1, note; Psa 77:7-9, notes.

Wilt thou hide thyself for ever? - Thy favor. Wilt thou never come forth and manifest thyself as the Helper of those who trust in thee?

Shall thy wrath burn like fire? - Fire which entirely consumes; fire which never ceases as long as there is anything to burn; fire which never puts itself out, but which wholly destroys that on which it preys.

Barnes: Psa 89:47

Remember how short my time is - The word rendered "time"- חלד cheled - means duration; lifetime. Psa 39:5. Then it means life; time; age; the world. Literally, here, "Remember; I; what duration."The meaning is plain. Bear in remembrance that my time must soon come to an end. Life is brief. In a short period the time will come for me to die; and if these promises are fulfilled to me, it must be done soon. Remember that these troubles and sorrows cannot continue for a much longer period without exhausting all my appointed time upon the earth. If God was ever to interpose and bless him, it must be done speedily, for he would soon pass away. The promised bestowment of favor must be conferred soon, or it could not be conferred at all. The psalmist prays that God would remember this. So it is proper for us to pray that God would bless us soon; that he would not withhold his grace now; that there may be no delay; that he would (we may say it with reverence) bear in remembrance that our life is very brief, and that if grace is to be bestowed in order to save us, or in order to make us useful, it must be bestowed soon. A young man may properly employ this prayer; how much more appropriately one who is rapidly approaching old age, and the end of life!

Wherefore hast thou made all men in vain? - As thou dost seem to have done, since they accomplish so little in the world, and since so many appear wholly to miss the great purpose of life! Nothing, in certain moods of mind, will strike one more forcibly or more painfully than the thought that the mass of people seem to have been made in vain. Nothing is accomplished by them worthy of the powers with which they are endowed; nothing worthy of so long living for; nothing worthy of the efforts which they actually put forth. In a large portion of mankind there is an utter failure in securing even the objects which they seek to secure; in numerous cases, when they have secured the object, it is not worth the effort which it has cost; in all cases, the same effort, or an effort made less strenuous, laborious, costly, and continuous, would have secured an object of real value - worth all their effort - the immortal crown!

Barnes: Psa 89:48

What man is he that liveth, and shall not see death? - Shall not die - to see death being an expression often used to denote death itself. Death is represented as a real object, now invisible, but which will make itself visible to us when we die. The meaning here is, "All men are mortal; this universal law must apply to kings as well as to other men; in a short time he to whom these promises pertain will pass away from the earth; and the promises made to him cannot then be fulfilled."

Shall he deliver his soul from the hand of the grave? - His life. Will he be able to deliver that from the power of the grave; in Hebrew, שׁאול sh^e 'ôl . Death - the grave - Sheol - asserts a universal dominion over mankind, and no one can be rescued from that stern power.

Barnes: Psa 89:49

Lord, where are thy former loving-kindnesses - Thy mercies; thy pledges; thy promises. Where are those promises which thou didst make formerly to David? Are they accomplished? Or are they forgotten and disregarded? They seem to be treated as a thing of nought; as if they had not been made. He relied on them; but they are not now fulfilled.

Which thou swarest unto David - Which thou didst solemnly promise, even with the implied solemnity of an oath.

In thy truth - Pledging thy veracity.

Barnes: Psa 89:50

Remember, Lord, the reproach of thy servants - Remember this, so as to cause it to pass away; he not forgetful or unmindful of this. Compare Psa 89:47. The psalmist desired that all this might be before the mind of God as a reason why he should help him. These promises had been made to David and his people. They had relied on them, and they were now reproached as having trusted to promises which had never been made. This reproach was consequent on what seemed to be the failure to fulfill those promises; and as this reproach came upon God, and was a reflection on his fidelity, the psalmist prays that he would allow it to come before him.

How I do bear in my bosom the reproach of all the mighty people - literally, "I bear in my bosom all the many people."That is, everything that pertained to them came upon him. All their troubles; all their reverses; all their complaints; all their murmurings, seemed to come upon him. He was held responsible for everything pertaining to them; all this pressed upon his heart. Compare the bitter complaint of Moses in Num 11:11-15. The phrase "to bear in the bosom"here, is equivalent to bearing it on the heart. Trouble, anxiety, care, sorrow, seem to press on the heart, or fill the bosom with distressing emotions, and lay on it a heavy burden. The allusion here is not merely to reproach, but the meaning is that everything pertaining to the people came on him, and it crushed him down. The burdens of his own people, as well as the reproaches of all around him, came upon him; and he felt that he was not able to bear it.

Barnes: Psa 89:51

Wherewith thine enemies have reproached, O Lord - Have reproached thee and me. Wherewith they reproach thy character and cause, and reproach me for having trusted to promises which seem not to be fulfilled. As the representative of thy cause, I am compelled to bear all this, and it breaks my heart.

Wherewith they have reproached the footsteps of thine anointed - Of myself, as the anointed king. They have reproached my footsteps; that is, they have followed me with reproaches - treading along behind me. Wherever I go, wherever I put my foot down in my wanderings, I meet this reproach.

Barnes: Psa 89:52

Blessed be the Lord for evermore - Praise to God always. So Chrysostom was accustomed to say, even when driven out as an exile and a wanderer, "Blessed be God for everything."The passage here denotes entire acquiescence in God; perfect confidence in him; a belief that he was right, and faithful, and true. It is an instance of the faith which those who are truly pious have in God, in all circumstances, and at all times; of their belief that he is worthy of entire confidence, and ought always to be praised. Compare Job 1:21. At the close of all kinds of trouble - and in the midst of all kinds of trouble - true piety will enable us to say, "Blessed be God."

Poole: Psa 89:47

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, 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 family and kingdom?

Poole: Psa 89:50

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 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 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.

Gill: Psa 89:46

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,.... 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?.... 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,.... 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,.... 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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 89:46

¹ tn Heb “How long, O Lord, will hide yourself forever?”

NET Notes: Psa 89:47

¹ tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ’aniy, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).

² tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).

NET Notes: Psa 89:48

¹ tn 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 anticipates the answer, “No one!”

NET Notes: Psa 89:49

¹ sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.

² tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

³ tn Heb “[which] you swore on oath to David by your faithfulness.”

NET Notes: Psa 89:50

¹ tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).

² tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).

³ tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rivey, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).

NET Notes: Psa 89:51

¹ tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”

NET Notes: Psa 89:52

¹ sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).

² tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.

³ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”

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 that his faith never failed.

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 your benefits on him, unless you hasten to help, death will prevent you.

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 enemies not only slandered him behind his back, but also mocked him to his face and as it were cast their injuries in his bosom.

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 who persecute the Church.

^{( l )} They laugh at us who patiently wait for the coming of your Christ.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 89:1-52

1 The psalmist praises God for his covenant;

5 for his wonderful power;

15 for the care of his church;

19 for his favour to the kingdom of David.

38 Then complaining of contrary events,

46 he expostulates, prays, and blesses God.

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 One, Christ himself, was upon the cross, God seemed to have cast him off, yet did not make void his covenant, for that was established for ever. The honour of the house of David was lost. Thrones and crowns are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed, which fadeth not away. From all this complaint learn what work sin makes with families, noble families, with families in which religion has appeared. They plead with God for mercy. God's unchangeableness and faithfulness assure us that He will not cast off those whom he has chosen and covenanted with. They were reproached for serving him. The scoffers of the latter days, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? 2Pe 3:3, 2Pe 3:4. The records of the Lord's dealings with the family of David, show us his dealings with his church, and with believers. Their afflictions and distresses may be grievous, but he will not finally cast them off. Self-deceivers abuse this doctrine, and others by a careless walk bring themselves into darkness and distress; yet let the true believer rely on it for encouragement in the path of duty, and in bearing the cross. The psalm ends with praise, even after this sad complaint. Those who give God thanks for what he has done, may give him thanks for what he will do. God will follow those with his mercies, who follow him with praises.

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 reconciled to the covenant God made with David. "Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off. "Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (Psa 89:38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, Psa 89:39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, Psa 89:39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, Psa 89:44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (Psa 89:40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (Psa 89:41) and make an easy prey of him; see Psa 80:12, Psa 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (Psa 89:42): " Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way."If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: " Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee."4. It was disabled to help itself (Psa 89:43): " Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle. "The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (Psa 89:45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.

From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.

II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy: -

1. The long continuance of the trouble (Psa 89:46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: " Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?"

2. The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being."Job pleads thus, Job 10:20, Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, Psa 89:45.

(1.) He pleads the shortness and vanity of life (Psa 89:47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (Psa 89:49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isa 45:18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.

(2.) He pleads the universality and unavoidableness of death (Psa 89:48): " What man "(what strong man, so the word is) " is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come."We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.

3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (Psa 89:49): " Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?"God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.

4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (Psa 89:50, Psa 89:51): " Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies."(1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: " I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of."(3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?"(4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? 2Pe 3:3, 2Pe 3:4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake.

III. The psalm concludes with praise, even after this sad complaint (Psa 89:52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amen - so it is, God is blessed for ever. Amen - be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (Psa 89:1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.

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. The plaintive question, Psa 89:47, with the exception of one word, is verbatim the same as Psa 79:5. The wrath to which quousque refers, makes itself to be felt, as the intensifying (vid., Psa 13:2) לנצח implies, in the intensity and duration of everlasting wrath. חלד is this temporal life which glides past secretly and unnoticed (Psa 17:14); and זכר־אני is not equivalent to זכרני (instead of which by way of emphasis only זכרני אני can be said), but אני מה־חלד stands for מה־חלד אני - according to the sense equivalent to אני מה־חדל , Psa 39:5, cf. Psa 39:6. The conjecture of Houbigant and modern expositors, זכר אדני (cf. Psa 89:51), is not needed, since the inverted position of the words is just the same as in Psa 39:5. In Psa 89:48 it is not pointed על־מה שׁוא , "wherefore (Job 10:2; Job 13:14) hast Thou in vain (Psa 127:1) created?"(Hengstenberg), but על־מה־שּׁוא , on account of or for what a nothing ( מה־שׁוא belonging together as adjective and substantive, as in Psa 30:10; Job 26:14) hast Thou created all the children of men? (De Wette, Hupfeld, and Hitzig). על , of the ground of a matter and direct motive, which is better suited to the question in Psa 89:49 than the other way of taking it: the life of all men passes on into death and Hades; why then might not God, within this brief space of time, this handbreadth, manifest Himself to His creatures as the merciful and kind, and not as the always angry God? The music strikes in here, and how can it do so otherwise than in elegiac mesto ? If God's justice tarries and fails in this present world, then the Old Testament faith becomes sorely tempted and tried, because it is not able to find consolation in the life beyond. Thus it is with the faith of the poet in the present juncture of affairs, the outward appearance of which is in such perplexing contradiction to the loving-kindness sworn to David and also hitherto vouchsafed. חסדים has not the sense in this passage of the promises of favour, as in 2Ch 6:42, but proofs of favour; הראשׁנים glances back at the long period of the reigns of David and of Solomon.

(Note: The Pasek between חראשׁנים and אדני is not designed merely to remove the limited predicate from the Lord, who is indeed the First and the Last, but also to secure its pronunciation to the guttural Aleph , which might be easily passed over after Mem ; cf. Gen 1:27; Gen 21:17; Gen 30:20; Gen 42:21, and frequently.)

The Asaph Ps 77 and the Tephilla Isa. 63 contain similar complaints, just as in connection with Psa 89:51 one is reminded of the Asaph Psa 79:2, Psa 79:10, and in connection with Psa 89:52 of Psa 79:12. The phrase נשׂא בחיקו is used in other instances of loving nurture, Num 11:12; Isa 40:11. In this passage it must have a sense akin to חרפּת עבדיך . It is impossible on syntactic grounds to regard כּל־רבּים עמּים as still dependent upon חרפּת (Ewald) or, as Hupfeld is fond of calling it, as a "post-liminiar"genitive. Can it be that the כל is perhaps a mutilation of כּלמּת , after Eze 36:15, as Böttcher suggests? We do not need this conjecture. For (1) to carry any one in one's bosom, if he is an enemy, may signify: to be obliged to cherish him with the vexation proceeding from him (Jer 15:15), without being able to get rid of him; (2) there is no doubt that רבּים can, after the manner of numerals, be placed before the substantive to which it belongs, Eze 32:10, Pro 31:29; 1Ch 28:5; Neh 9:28; cf. the other position, e.g., Jer 16:16; (3) consequently כּל־רבּים עמּים may signify the "totality of many peoples"just as well as כּל גּוים רבּים in Eze 31:6. The poet complains as a member of the nation, as a citizen of the empire, that he is obliged to foster many nations in his bosom, inasmuch as the land of Israel was overwhelmed by the Egyptians and their allies, the Libyans, Troglodytes, and Ethiopians. The אשׁר which follows in Psa 89:52 cannot now be referred back over Psa 89:51 to חרפּת ( quâ calumniâ ), and yet the relative sense, not the confirmatory (because, quoniam ), is at issue. We therefore refer it to עמים , and take אויביך as an apposition, as in Psa 139:20 : who reproach Thee, (as) Thine enemies, Jahve, who reproach the footsteps ( עקּבות as in Psa 77:20 with Dag. dirimens , which gives it an emotional turn) of Thine anointed, i.e., they follow him everywhere, wheresoever he may go, and whatsoever he may do. With these significant words, עקּבות משׁיחך , the Third Book of the Psalms dies away.

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 were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 89:1-52

Psalm 89

The writer of this royal psalm was Ethan, another wise Levitical musician in David's service (1 Kings 4:31; 1 Chron. 15:17-18).

The occasion of writing is unclear. Judging from the content of the psalm it appears to have been a time after David had suffered defeat and some severe affliction.

Ethan interceded for the king claiming the Davidic Covenant promises (cf. 2 Sam. 7:5-16; 1 Chron. 17). Why was God afflicting David so severely since He had promised to bless him so greatly? Ethan called on God to honor the Davidic Covenant and send the king relief.

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 strong and successful. God had apparently cut David off and gone back on His promises. The fall of Jerusalem is probably in view, and the Davidic king would have been Jehoiachin.

89:46-52 Ethan called on God to remember David and His promises before the king died. In conclusion he reaffirmed his belief in God's loyal love and faithfulness (v. 49). However, he asked God to remember His servants and His anointed before long (vv. 50-51). All the psalmist could do was wait for God to answer.

Verse 52 concludes Book 3 of the Psalter (Pss. 73-89).

When God seems to be acting contrary to His character and promises, the godly should remember that He is loyal and faithful. They should call on Him to act for His own glory and for the welfare of His people. However, they must remember that appearances can often be deceiving as they were in this case. God was disciplining David. He had not cut him off.

Commentary -- Other

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 his own body. Instead, he is subject to involuntary yawning, sneezing, breathing, swallowing, sleeping, salivating, dreaming, blinking, and thinking. He can’t even control hair and nail growth. He automatically does these things, irrespective of his will. God has set his body in motion and there is little he can do about it. He also has minimal control over his daily bodily functions. His kidneys, bladder, intestines, heart, liver, lungs, etc., work independently of his will. It is ludicrous to say that man controls his future when he has trouble predicting the stock market, political outcomes, earthquakes, and even the weather, let alone having control over these things.

See Jam 4:14 footnote, " The Will to Live."

Introduction / Outline

JFB: Psalms (Book Introduction)

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• 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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 89 (Chapter Introduction)

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, for his favour to the kingdom of David; Psa 89:38, Then complaining of contrary events, Psa 89:46, he expostulates, prays, and blesses God.

A Psalm for Ethan, the Ezrahite, to give instructions. This Psalm is generally supposed to have been written during the Babylonian captivity, when, the family of David being dethroned, and the royal family ruined, the Divine promises had apparently failed.

Poole: Psalms (Book Introduction)

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 89 (Chapter Introduction)

THE ARGUMENT

This Psalm manifestly treats of the declining and calamitous time and state of the house and kingdom of David, either, first, in Rehoboam’ s reign, as a late judicious interpreter conceives; to which those expressions, Psa 89:40-42 , do not agree; or rather, secondly, in or about the time of tim Babylonish captivity.

Either, first, he who is mentioned 1Ki 4:31 . And then the Psalm is prophetical of things to come; which yet, after the manner of the prophets, he represents as present. And this prophetical Psalm might be left upon record as a cordial for David’ s family in their future distresses, which Ethan by the Spirit of prophecy foresaw. Or, secondly, Some other person of the same name, and inspired by the same Spirit, Who had lived in the times of which the psalmist here speaketh.

The psalmist praiseth God for making and keeping covenant with David and his seed, Psa 89:1-4 ; for his great power and care over his church, Psa 89:5-18 ; for his favours to the kingdom of David, Psa 89:19-22 . The destruction of his enemies, Psa 89:23 . The faithfulness of God to them in covenant with him, Psa 89:24-37 . Complaining of contrary events, Psa 89:38-45 , he expostulateth with, prayeth unto, and blesseth the Lord, Psa 89:46-52 .

Intending to discourse of the doleful estate of David’ s family and of his kingdom, he prefaceth this, partly lest the following complaints of present miseries should argue ingratitude for former mercies. Thy faithfulness ; whatsoever hath befallen or shall befall David’ s house, or any other, it proceeded not from thy unfaithfulness, but from some other causes.

MHCC: Psalms (Book Introduction)

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 89 (Chapter Introduction)

(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 communion with him.

(v. 19-37) God's covenant with David, as a type of Christ.

(Psa 89:38-52) A calamitous state lamented, Prayer for redress.

Matthew Henry: Psalms (Book Introduction)

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 89 (Chapter Introduction)

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 petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (Psa 89:1) and his covenant (Psa 89:2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God (Psa 89:5-14). 2. He pleases himself in the happiness of those that are admitted into communion with him (Psa 89:15-18). 3. He builds all his hope upon God's covenant with David, as a type of Christ (v. 19-37). II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (Psa 89:38-45), expostulates with God upon it (Psa 89:46-49), and then concludes with prayer for redress (Psa 89:50, Psa 89:51). In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympathy with the afflicted parts of the church.

Maschil of Ethan the Ezrahite.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 89 (Chapter Introduction)

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, a grandson of Judah, 1Ki 4:31. But seeing he lived some hundreds of years before the times of David, it is not likely that he should be the writer of this psalm; for David is made mention of in it, which could not be, unless it can be thought to be by a spirit of prophecy; which indeed is the opinion of Doctor Lightfoot ^k, who takes this Ethan to be the penman of this psalm; and who

"from the promise, Gen 15:1 sings joyfully the deliverance (of Israel); that the raging of the Red sea should be ruled, Psa 89:9, and Rahab, or Egypt, should be broken in pieces, Psa 89:10, and that the people should hear the joyful sound of the law, Psa 89:15, and as for the name of David in it, this, he says, might be done prophetically; as Samuel is thought to be named by Moses, Psa 99:6, which psalm is held to be made by him; or else might be put into it, in later times, by some divine penman, endued with the same gift of prophecy, who might improve the ground work of this psalm laid by Ethan, and set it to an higher key; namely, that whereas he treated only of bodily deliverance from Egypt, it is wound up so high as to reach the spiritual delivery by Christ; and therefore David is often named, from whence he should come.''

There was another Ethan, a singer, in David's time; and it is more probable that he is the person, who might live to the times of Rehoboam, and see the decline of David's family, and the revolt of the ten tribes from it; or perhaps it was one of this name who lived in the times of the Babylonish captivity, and saw the low estate that David's family were come into; to which agrees the latter part of this psalm; and, in order to comfort the people of God, he wrote this psalm, showing that the covenant and promises of God, made with David, nevertheless stood firm, and would be accomplished: the title of the Septuagint version calls him Etham the Israelite; and the Arabic version Nathan the Israelite: the Targum makes him to be Abraham, paraphrasing it

"a good understanding, which was said by the hand of Abraham, that came from the east.''

But whoever was the penman of this psalm, it is "maschil", an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these: many passages in it are applied to the Messiah by Jewish writers, ancient and modern; and Psa 89:20 is manifestly referred to in Act 13:22.