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.

 1. God's character and covenant with David 89:1-4

Ethan announced two major themes of this psalm in verses 1 and 2. These are the loyal love (Heb. hesed) and faithfulness of Yahweh. References to God's loyal love occur in verses 1, 2, 14, 24, 28, 33, and 49. He referred to God's faithfulness in verses 1, 2, 5, 8, 24, 33, and 49. He proceeded to appeal to God to honor His promises to David on the basis of these qualities.

The psalmist restated the Davidic Covenant promises in verses 3 and 4. Interestingly the word "covenant"does not occur in either 2 Samuel 7 or 1 Chronicles 17, the two places in the Old Testament where God recorded the giving of that covenant. Three key terms used in these two verses also recur throughout this psalm. These are "covenant"(vv. 3, 28, 34, and 39), "David My servant"(vv. 3, 20, and 50 where it is just "My servant"), and "throne"(vv. 4, 14, 29, 36, and 44). Obviously the Davidic Covenant was central in the writer's thinking in this psalm.

"The background for the Davidic Covenant and the sonship imagery associated with it is the ancient Near Eastern covenant of grant, whereby a king would reward a faithful servant by elevating him to the position of sonship' and granting him special gifts, usually related to land and dynasty. Unlike the conditional suzerain-vassal treaty, after which the Mosaic Covenant was patterned, the covenant of grant was an unconditional, promissory grant which could not be taken away from the recipient.¹⁵⁴Consequently God's covenantal promises to David were guaranteed by an irrevocable divine oath (89:3, 28-37; 132:11)."¹⁵⁵

 2. The character of God 89:5-18

89:5-14 These verses exalt the uniqueness of Yahweh. Ethan praised Him for His attributes (vv. 5-8) and works (vv. 9-14). Outstanding among His attributes are His faithfulness and His might. The "holy ones"(v. 7) are the angels. The works he cited were subduing the flood, defeating Egypt (Rahab, cf. 87:4) at the Exodus, and creating the heavens and earth. He personified Mt. Tabor and Mt. Hermon rejoicing in God's great power.

"Tabor and Hermonare possibly paired as works of God which praise Him in different ways: the lowly Tabor (1,900 ft.) by its history, as the scene of Deborah's victory, and the giant Hermon (9,000 ft.) by its physical majesty. The Creator's hand is both strong and high (13)."¹⁵⁶

89:15-18 Ethan went on to speak of the blessings the Israelites who acknowledged and walked with God experienced. They had joy, exaltation, glory, strength, and security. "The joyful sound"(v. 15, NASB) refers to the shout of joy God's people uttered when they saw Him lifted up and honored (cf. 1 Sam. 4:5-6).¹⁵⁷A better translation might be, "Happy the people who have learnt to acclaim thee"(NEB). "Our horn"(v. 17) means "our strength."Ethan rejoiced that Israel's king who was her defense belonged to God (v. 18).

 3. The promises of God 89:19-37

89:19-20 The psalmist now reminded God that He had chosen David to be His anointed servant king. God's "godly ones"(v. 19) were the godly in Israel.

89:21-25 God had promised to bless David with success and power. He had said he would defeat his enemies and extend his influence greatly. Furthermore He had pledged to be faithful and loyal to David.

89:26-29 God promised that David would enjoy a special relationship of intimacy with Yahweh who would treat him as His first-born son (2 Sam. 7:14). This involved double blessings and much authority under his Father. David would become the most highly exalted king on the earth. Moreover God would bless him with a dynasty that would rule Israel forever (cf. 2 Sam. 7:12-13, 17).

89:30-37 Sin and disobedience would not cancel God's promises to David in the covenant. They would bring discipline on the offenders, but God swore to deliver the blessings He had promised David.

Since Jesus Christ, David's descendent, has not yet ruled over Israel as these promises guarantee, we should look for a literal fulfillment of them in the future. This means He will rule on the earth since this is what God promised David (2 Sam. 7:5-16). For this reason we look for an earthly reign of Messiah, not just a heavenly reign over the hearts of all believers. The hope of an earthly reign over Israel is what distinguishes premillennialists from amillennialists. This hope rests on a literal interpretation of God's promises in the Davidic Covenant (cf. vv. 3-4, 27-29, 35-37, and 49).¹⁵⁸

 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.