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This Chapter Verse Commentaries:
Psa_89:52 is no part of the psalm, but the doxology which concludes the Book.
Psa_89:1-4
are introductory to the first section (Psa_89:1-37). They strike the keynote, which is, first, praise of God's faithfulness generally (Psa_89:1, Psa_89:2), and secondly, praise of him in respect of the Davidical covenant (Psa_89:3, Psa_89:4).
Psa_89:1
I will sing of the mercies of the Lord forever. "Forever" is the emphatic phrase. The psalmist will commemorate God's mercies, not only when they are continuing, but always. With my mouth will I make known thy faithfulness to all generations; literally, to generation and generation.
Psa_89:2
For I have said, Mercy shall be built up forever. A time shall come when, out of whatever ruins, mercy shall be "built up"—raised from the ground like a solid edifice, and, when once raised up, shall stand firm forever. Thy faithfulness shalt thou establish in the very heavens. At the same time, God's faithfulness to his promises will be established "in the very heavens," i.e. conspicuously (see Psa_89:37).
Psa_89:3
I have made a covenant with my chosen. There is an ellipse of "for thou hast said," which Professor Cheyne supplies. God's promise to David is the entire foundation of the psalmist's hope and confidence. He therefore places it briefly in the very forefront—afterwards expanding it into the beautiful passage, which forms more than one-third of the entire composition (Psa_89:19-37). I have sworn unto David my servant.
Psa_89:4
Thy seed will I establish forever (see 2Sa_7:12, 2Sa_7:13; Psa_130:1-8 :12). And build up thy throne to all generations. The promises to David were not fulfilled in the letter. After Zerubbabel, no prince of the Davidic house sat on the throne of David, or had temporal sway over Israel. The descendants of David sank into obscurity, and so remained for five centuries. Still, however, God's faithfulness was sure. In Jesus Christ, of the seed of David, the true King of the everlasting kingdom was raised up—every pledge made to David was fulfilled. "Messiah the Prince," eternal King of an eternal kingdom, appeared as the true "Seed' intended, and began his spiritual reign over the spiritual Israel, which still continues, and will continue forever.
Psa_89:5-37
The psalmist carries out the intention proclaimed in Psa_89:1, and proceeds to "sing of the mercies of the Lord" at great length. His song of praise divides into two portions. From Psa_89:5 to Psa_89:18 it is a general laudation of the Almighty for his greatness in heaven (Psa_89:5-7), in nature (Psa_89:9, Psa_89:11, Psa_89:12), and in the course of his rule on earth (Psa_89:10, Psa_89:13-18), after which it passes into a laudation of him in respect of what he had done, and what he had promised, to David (Psa_89:19-37).
Psa_89:5
And the heavens shall praise thy wonders, O Lord. "The heavens" here are not the material heavens, as in Psa_19:1-14. l, but the company of the dwellers in heaven. God's praise fittingly begins with them. Thy faithfulness also in the congregation of the saints. The "congregation of the saints" is the company of angels (comp. Job_5:1; Job_15:15). Not on earth only (Psa_19:1, Psa_19:2), but in heaven also God's "faithfulness" is the theme of song.
Psa_89:6
For who in the heaven can be compared unto the Lord? God's angels praise him, and only him; since there is none in heaven or earth to be compared to him. Who among the sons of the mighty can be likened unto the Lord? "The sons of the mighty" are the angels (comp. Psa_29:1).
Psa_89:7
God is greatly to be feared in the assembly of the saints; rather, in the council of the holy ones (see the Revised Version). And to be had in reverence of all them that are about him; or, above all them, etc.
Psa_89:8
O Lord God of hosts; i.e. God of the angelic hosts just spoken of. Who is a strong Lord like unto thee? rather, Who is strong like unto thee, O Jah? (comp. Exo_15:11). Or to thy faithfulness round about thee! rather, as in the Revised Version, and thy faithfulness is round about thee. It has been said that "the two words 'mercies' and 'faithfulness' are the refrain of the psalm." The latter occurs six times (Psa_89:1, Psa_89:2, Psa_89:5, Psa_89:8, Psa_89:24, Psa_89:33), and "faithful" in Psa_89:37.
Psa_89:9
Thou rulest the raging of the sea. There is no reason why this should not be understood literally. God's power over the sea is constantly put forward by the sacred writers as very specially indicative of his might and greatness (comp. Job_38:8-11; Psa_107:29; Pro_8:29; Jer_5:22, etc.). When the waves thereof arise, thou stillest them (comp. Psa_65:7; Psa_107:23-30; Mat_8:26, Mat_8:27).
Psa_89:10
Thou hast broken Rahab in pieces; or, "thou didst break" once upon a time, i.e. at the Exodus. (For the designation of Egypt under the term "Rahab," i.e. "arrogant," see Job_9:13; Job_26:12; Psa_87:4; Isa_51:9.) As one that is slain; i.e. completely, utterly. Thou hast scattered thine enemies with thy strong arm (see Exo_14:27-31; Exo_15:6).
Psa_89:11
The heavens are thine (comp. Psa_8:3; Psa_33:6; Psa_115:16). The earth also is thine (see Psa_24:1). As for the world and the fulness thereof, thou hast founded them (see Psa_50:12).
Psa_89:12
The north and the south then hast created them: Tabor and Hermon shall rejoice in thy Name. As in Psa_89:11 "heaven and earth" stand for all creation, the whole of the material universe, so here the four points of the compass designate the same. Tabor and Herman undoubtedly represent the west and the east. They present themselves to the poet's mind as standing over against each other, one on this side, and the other on that side, of Jordan.
Psa_89:13
Thou hast a mighty arm; literally, an arm with might. Strong is thy hand, and high is thy right hand. These anthropomorphisms will disturb no one; they pervade the whole of Scripture.
Psa_89:14
Justice and judgment; or, righteousness and justice (Cheyne). The psalmist here rises to a higher level—from that of might to that of right. God is not merely strong to do whatever he wills; but all that he wills is consonant with right and justice. Are the habitation of thy throne; rather, the basis, or "foundation." (So Kay, Cheyne, and the Revised Version.) Mercy and truth shall go before thy face; i.e. shall stand ever in front of thee; be thy inseparable companions. Whatever thou doest shall be done "in truth and equity."
Psa_89:15
Blessed is the people that know the joyful sound. The sound of devotional joy appears to be intended—the sound which went up from the sanctuary in the great festival times (see Num_10:1, Num_10:9; Le Num_25:9; Psa_27:6; Psa_81:1, etc.). They shall walk, O Lord, in the light of thy countenance. Herein consists especially their blessedness (comp. Psa_4:6).
Psa_89:16
In thy Name shall they rejoice all the day: and in thy righteousness shall they be exalted. The "Name" and the "righteousness" of God form the glory of the Church, and are a perpetual source of rejoicing to her.
Psa_89:17
For thou art the Glory of their strength; or, "the Ornament"—that in which their strength and might as a people culminate. And in thy favour our horn shall be exalted. Thy favour towards us exalts us among the nations.
Psa_89:18
For the Lord is our Defence; and the Holy One of Israel is our King; literally, for to Jehovah belongs our shield, and to the Holy One of Israel belongs our king. The meaning seems to be that he who is Israel's king and shield—i.e; the Davidical monarch at the time—being under the constant protection of the Almighty, all must necessarily go well with the people at last.
Psa_89:19
Then thou spakest; rather, once, or "once upon a time," as Professor Cheyne suggests. The allusion is to the occurrence related in 2Sa_7:4-17. In vision (see 2Sa_7:7). To thy holy one; i.e. to Nathan the prophet. And saidst. The psalmist reports the words of the vision very freely, interweaving with them thoughts drawn from various psalms; expanding them, and sometimes heightening the colours. I have laid help upon one that is mighty; I have exalted one chosen out of the people. David was "mighty" from his youth—own before he slew Goliath, as appears from his slaughter of the lion and the bear (1Sa_17:34-36).
Psa_89:20
I have found David my servant. With my holy oil have I anointed him (see 1Sa_16:13)
Psa_89:21
With whom my hand shall be established; i.e. "to whom I will give continual support" (see 1Sa_18:12, 1Sa_18:14; 2Sa_5:1-25.]0; 2Sa_7:9). Mine arm also shall strengthen him (comp. Psa_89:13).
Psa_89:22
The enemy shall not exact upon him; nor the son of wickedness afflict him (see 2Sa_7:10, which has supplied the very words of the second clause).
Psa_89:23
And I will beat down his foes before his face, and plague them that hate him.
Psa_89:24
But my faithfulness and my mercy shall be with him (comp. Psa_61:7). And in my Name shall his horn be exalted (see 2Sa_7:9).
Psa_89:25
I will set his hand also in the sea, and his right hand in the rivers (comp. Psa_72:8). "The sea" is probably the Mediterranean, and "the rivers" the Euphrates, with its canals and affluents (see 1Ki_4:21, 1Ki_4:24; Psa_137:1). The promise of an extended dominion is implied in 2Sa_7:9.
Psa_89:26
He shall cry unto me, Thou art my Father. My God, and the Rock of my salvation (see 2Sa_22:2, 2Sa_22:3, 2Sa_22:47).
Psa_89:27
Also I will make him my firstborn. There is but one true "Firstborn"—"the Only Begotten of the Father." All other so called "firstborns"—as Israel (Exo_4:22), Ephraim (Jer_31:9), David—are reflections or representatives, in some way or other, of the real and only true "Firstborn." Higher than the kings of the earth; literally, the most high above the kings of the earth; i.e. standing to the other "kings of the earth" as "the Most High" to his angelic ministers.
Psa_89:28
My mercy will I keep for him for evermore. And my covenant shall stand fast with him (see 2Sa_7:16; 2Sa_23:5).
Psa_89:29
His seed also will I make to endure forever. And his throne as the days of heaven. "Thy throne shall be established forever;" "I will establish his kingdom" (2Sa_7:12, 2Sa_7:16)
Psa_89:30
If his children forsake my Law, and walk not in my judgments. Solomon himself began the falling away (1Ki_11:1-8). He was followed by Rehoboam (2Ch_12:1), Ahaziah (2Ki_8:27), Joash (2Ch_24:17-24), Uzziah (2Ch_26:16-20), Ahaz (2Ki_16:2-18), Manasseh (2Ki_21:2-16), Amon (2Ki_21:20-22), Jehoahaz (2Ki_23:32), Jehoiakim (2Ki_23:37), Jehoiachin (2Ki_24:9), and Zedekiah (2Ki_24:19), all of whom "did evil in the sight of the Lord"—forsook his Law, and walked not in has judgments.
Psa_89:31
If they break my statutes, and keep not my commandments; rather, if they profane my statutes; i.e. make light of them, either in their words or in their lives.
Psa_89:32
Then will I visit their transgressions with the rod. "The rod" was used upon Solomon (1Ki_11:14-40), Rehoboam (1Ki_12:16-20), Ahaziah (2Ki_9:27), Joash (2Ki_12:17-20), and all the wicked descendants of David, as sufficiently appears from the history of the divided kingdom in Kings and Chronicles. God visited their iniquity with stripes time after time, and generation after generation.
Psa_89:33
Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. Compare the original promise (2Sa_7:15); and see also 1Ki_11:12, 1Ki_11:13, 1Ki_11:34-39; 1Ki_15:4, 1Ki_15:5, etc. The seed of David was not allowed to fail, but was continued on, until, in the fulness of time, there was born into the world, of David's seed and in David's city, One in whom all the promises made to David could be, and were, accomplished in their utmost fulness.
Psa_89:34
My covenant will I not break, nor alter the thing that is gone out of my lips (comp. Psa_89:28, and the comment ad loc.). With God is "no variableness, neither shadow of turning" (Jas_1:17).
Psa_89:35
Ones have I sworn by my holiness; rather, one thing have I sworn. (On God's oath to David, see Psa_89:3, Psa_89:49, and Psa_132:11.) The present passage shows that it was sworn "by his holiness"—i.e. by his absolute moral perfection. That I will not lie unto David; i.e. that I will keep all my promises to him. God, no doubt, always and in every case "keepeth his promise forever" (Psa_146:6); but in his mercy and loving kindness he condescended to give David a special guarantee of his faithfulness in respect of the promises made to him.
Psa_89:36
His seed shall endure forever (comp. Psa_89:29). And his throne as the sun before me; i.e. shall endure as the sun (comp. Psa_72:5 and 2Sa_7:13).
Psa_89:37
It shall be established forever as the moon (comp. Psa_72:7). And as a faithful witness in heaven. Some understand this expression of the moon; but, as Professor Cheyne comments, "Who could witness that such great things were true but Jehovah?" (So too Delitzsch, Kay, and Canon Cook.) If this be regarded as the true meaning, it will be better to translate, "the true witness." Job's citation of God as his witness (Job_16:19) is scarcely parallel.
Psa_89:38-45
A sudden and complete change here sets in. Rejoicing is turned into mourning, eulogy into complaint. Notwithstanding all the promises of God, notwithstanding his inherent and essential "faithfulness," the Davidical king and his kingdom are at the last gasp. Seemingly, every promise made has been broken, every hope held out of good turned into an actuality of evil. God is wroth with his anointed, has made void the covenant with him, profaned his crown and cast it to the ground, turned the edge of his sword, and made him not to stand in the battle; he has laid his land open to the enemy, broken down its defenses, brought its strongholds to ruin, given it as a spoil to all who pass by; he has set up the right hand of Israel's adversaries, caused them to rejoice and triumph in Israel's disgrace and suffering; he has covered the king with shame, and cut short the days of his youth. How is this? And what is to be the end of it?
Psa_89:38
But thou hast cast off and abhorred, thou hast been wroth with thine anointed. The first "thou" is emphatic— àúÌä , THOU, "the faithful Witness;" THOU, who hast made all these promises, art the very One who has falsified them all—who hast "been wroth with thine anointed," abhorred (or rejected) him, and cast him off:
Psa_89:39
Thou hast made void the covenant of thy servant; or, "abhorred" (Cheyne, Revised Version). The verb is a very unusual one, occurring only here and in Lam_2:7. Thou hast profaned his crown by casting it to the ground (comp. Psa_74:7). The theocratic crown was so holy a thing, that any degradation of it might be regarded as a "profanation."
Psa_89:40
Thou hast broken down all his hedges; i.e. "all his defences"—the strongholds, that guarded the frontiers of the land, were brought to ruin.
Psa_89:41
All that pass by the way spoil him. This feature of the situation recalls 2Ki_24:2, but might, no doubt, suit also other times of distress. He is a reproach to his neighbours; or, "he is become a reproach" (comp. Neh_1:3; Neh_2:17; Psa_44:13; Psa_79:4, etc.).
Psa_89:42
Thou hast set up the right hand of his adversaries; i.e." thou hast increased their power and strength, exalted them, and depressed him." Thou hast made all his enemies to rejoice (comp. Psa_35:15, "In mine adversity they rejoiced;" and see also Mic_7:8; Oba_1:10-12). Every depression of Israel caused the neighbouring nations, who alike feared them and detested them, to rejoice.
Psa_89:43
Thou hast also turned the edge of his sword; literally, the rock of his sword. It is not quite clear whether a "blunting of the sword," or a "turning to flight of those who drew the sword," is intended. In either ease the phrase implies military disaster. And hast not made him to stand in the battle; i.e. '" hast caused him to give way before his enemies." The words imply defeat in the open field.
Psa_89:44
Thou hast made his glory to cease; literally, thou hast put an end to his brightness; but the meaning is that given in the text. And cast his throne down to the ground (comp. Psa_89:39).
Psa_89:45
The days of his youth hast thou shortened. This does not seem to mean an actual cutting short by death (since the Davidical king has been spoken of as alive in Psa_89:38, Psa_89:41, Psa_89:43), but rather a cutting short of youthful energy and vigour, a premature senescence, such as may well have fallen upon Jehoiachin or Zedekiah. Thou hast covered him with shame; or, "heaped shame upon him"—"covered him up with shame." The phrase would suit Jehoiachin, who was kept in prison by Nebuchadnezzar, and in "prison garments" (2Ki_25:29), for the space of thirty-five years.
Psa_89:46-51
The psalm ends with an appeal to God—"How long" is the present state of things to continue? How long is God's wrath to endure? Will he not remember how weak and futile, how short-lived and fleeting, the whole race of man is? Well he not bethink him of his old loving kindnesses to David, and of the promises made to him, and confirmed by oath? Will he not therefore remove their reproach from Israel, and especially from his anointed, on whom the disgrace chiefly falls? To these questions there can be but one answer. God will assuredly make his faithfulness known (see Psa_89:1).
Psa_89:46
How long, Lord? wilt thou hide thyself forever; (comp. Psa_13:1; Psa_74:10; Psa_79:5). Shall thy wrath burn like fire? i.e. furiously, without cessation, till all be consumed.
Psa_89:47
Remember how short my time is. Consider how short-lived is the whole race of men. Come, therefore, to our deliverance quickly. Wherefore hast thou made all men in vain? literally, for what vanity thou hast made all the sons of men. Another point suggested for God's consideration, as fitted to call forth his compassion.
Psa_89:48
What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? An expansion of the first clause of Psa_89:47. Man's littleness, feebleness, and fleetingness should draw forth the pity and loving kindness of God.
Psa_89:49
Lord, where are thy former loving kindnesses? or, "thy ancient mercies," those "sure mercies of David," whereof Isaiah spoke (ch. Iv. 3). Which thou swarest unto David in thy truth.
Psa_89:50
Remember, Lord, the reproach of thy servants; i.e. the reproach under which all thy people lie so long as their enemies are allowed to plunder and oppress them at their pleasure (see Psa_89:40-44). Remember also how I do bear in my bosom the reproach of all the mighty people. The reproach under which his countrymen lie—a reproach laid on them by "all the mighty people among whom they dwell—falls on the psalmist's heart with especial weight through his deep sympathy with all of them.
Psa_89:51
Wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed. The reproach which rests upon the people rests no less upon their king—upon his "footsteps," his movements, all that he does, "every step he takes" (Bishop Perowne). This is an additional affliction to the psalmist, and emphasizes his last cry to God for mercy.
Psa_89:52
Blessed be the Lord forevermore. Amen, and Amen. This detached verse, not necessarily from the same hand as the rest of the psalm, winds up, with the usual refrain, the Third Book.
(1) Faith and duty supply the motives to feeling; faith works by love.
(2) If we concentrate too much attention on our feelings, and cultivate them for their own sake, they grow morbid or exaggerated.
Yet this vast region of Christian experience is far too important to be left unexplored, uncultivated. The affection referred to here is often spoken of in Scripture as synonymous with true religion—the fear of God. Consider
(1) its nature;
(2) its motives.
I. ITS NATURE.
1. It is not terror; the fear which "hath torment," which "perfect love casteth out" (1Jn_4:18). Terror would drive us from God; the fear the Bible teaches begets trust, and draws us near to him (Psa_115:11; Psa_22:23; Psa_25:14, etc.). Ungodly men, in the presence of sudden danger or impending death, often pass in a moment from impious carelessness or defiant blasphemy to abject terror; but there is no more religion in the latter than in the former.
2. It is not a passing feeling, but a permanent habit of mind. It is central and fundamental; for without it love, trust, gratitude, hope, obedience, would lack their truly religious character. Yet we cannot sum it up in any single, simple phrase. It is the temper which prompts and inspires worship (Psa_95:6). It is awe of God's greatness, reverence of his majesty. It is reverence for his authority, prompting obedience to his Law, submission to his will. It is sensitiveness to his praise and blame, making the thought of displeasing him intolerable. There is in it ever some mingling of that sort of terror with which we contemplate tremendous power or awful danger, though in safety; the precipice over which we nearly fell; the avalanche that swept by without touching us; the storm in which our frail boat would have been wrecked had we not come ashore in time (Luk_12:5).
II. ITS MOTIVES.
1. The revelation of God's omnipotence, omnipresence, infinite wisdom, eternal being in the vastness, order, variety, unity, of the universe (Psa_8:3, Psa_8:4).
2. Our personal relation as creatures to our Creator (Act_17:28). By "saints" ("holy ones")angels may here be meant; they share with us this awful, incomprehensible, ineffably intimate relation to God.
3. God's holiness, in itself and in contrast with our selfishness (comp. Exo_3:5).
4. God's goodness and mercy (see Hos_3:5, where Revised Version is a paraphrase, Authorized Version more literal; Jer_33:9). Our Saviour's presence, gracious as it was, inspired intense awe (Luk_5:8).
In former times, harsh and terrible views of God were often preached, out of all harmony with not only New Testament, but Old Testament teaching (1Jn_4:8; Exo_34:6). At present an exaggerated reaction tends to thrust out of view the awe-inspiring teaching of both Law and gospel as to the evil of sin and its penalties, and to lose sight, in curious speculation about the nature and duration of future punishment, of the two most important facts—its certainty, and its righteous severity (Rom_1:18; Rom_2:4 12).
Psa_89:2
I. THE SALVATION OF THE HUMAN RACE. It is the supreme instance of mercy being built up forever.
1. It began in the nature of God. For God is love, and love longs for objects on which to lavish itself. Hence came creation, and then redemption in all its successive stages of mercy.
2. The first promise after man had fallen.
3. The preservation of a righteous seed in such as Seth, Enoch, and those who, called on the Name of the Lord."
4. The call of Abraham, the father of the faithful, in whose seed all the families of the earth should be blessed.
5. The multiplication and redemption of his seed.
6. The giving of the Law. This was to be for the nations as "a child leader to lead us to Christ." And in spite of all corruptions, this knowledge of God was preserved, and by the providence of God spread abroad widely.
7. Then the coming of Christ, of whom all the Law and the prophets did testify.
8. The baptism of the Holy Spirit at Pentecost, and the creation of the Christian Church. Thus step by step the glorious fabric of redeemed humanity has been thus far built up; and the building is still going on, and will go on
"Till the whole ransomed Church of God
Be saved, to sin no more."
II. THE PERFECTING OF THE INDIVIDUAL SOUL. Trace the history of any one of those whom God has redeemed, and in that individual's experience of the ways of God there will be found further illustration of how "mercy is built up forever."
1. In the circumstances, whatever they were, which led the soul to realize its deep need. The Holy Spirit uses all manner of means to bring this about.
2. In the surrender of the will to Christ. Faith, believing, coming to Christ, are all, with other such expressions, only different forms of stating that the soul has given up its will to God.
3. Then the indwelling of the Holy Ghost. From this results that sanctification which is the "being changed into Christ's image, from glory to glory,"
4. The disciplines of God's providence. All these are parts of the building process, unsightly, unlovely, repellant, having no form nor comeliness in them, and yet in and through them mercy is being built up, the work of God in the soul is advanced.
5. The means of grace—prayers, sacraments, Scriptures, work for God, to which he calls us—all are for our perfecting.
III. THE RECOMPENSES OF MERCY. "Blessed are the merciful," said our Lord, and it is so. Take as an historic illustration the founding of Pennsylvania, and the way in which the Quakers dealt with the Indians. Other methods are but demonstrations of the truth that they that take the sword perish by the sword. And it is so with individuals. God loves mercy, and recompenses it; he will build it up forever.
CONCLUSION.
1. Render praise to the Lord. For mercy is ever needed by us all.
2. Hope continually. For mercy is to be built up forever: it wearies not; it will, it must, have its way at length. Hope, then, for the myriads yet unsaved; God knows how to build them in. And never despair of yourselves.
3. Get employed in this blessed building work. There is room for us all.
4. Weary not in showing mercy. It is to go on forever. If we meet with rude rebuff, still go on with the sacred toil. God's mercy is built up forever: be ours likewise!—S.C.
Psa_89:15, Psa_89:16
I. THE GOSPEL IS A JOYFUL SOUND. For:
1. It tells of forgiveness. This is the need of all, the indispensable need, and is met only in Christ. Therefore the gospel, which tells of Christ, and his atonement, and the full free forgiveness granted in him to every penitent, believing soul, is a joyful sound.
2. Of a new nature. Forgiveness apart from this would be of little avail. but Christ is "made unto us …sanctification" (see Eze_36:25-31).
3. Of peace of soul—that inward calm and rest of faith which, combined with the consciousness of pardon and purity in Christ, constitute here and now a real heaven in the soul.
4. Of eternal life. Our joy abides. For all these reasons the gospel is a joyful sound.
II. THE PEOPLE ARE BLESSED WHO KNOW THIS JOYFUL SOUND.
1. In what they possess. A new and happy relationship with God.
2. In what they are.
3. In the influence they exert.
III. THE EFFECTS THAT FOLLOW FROM SUCH KNOWLEDGE ARE VERY PRECIOUS. They concern:
1. A man's life. "They shall walk, O Lord, in the light of thy countenance," etc. A man must get through life some way: the question is—How? But here is a way told of which is, indeed, a good way. To walk in the light of God's countenance is to have the consciousness of God's love resting on one. To know you have the love of a valued friend is good: how much more that of God! It gives serenity of heart, freedom from fear, confidence of deliverance from all evil.
2. A man's spirit. "In thy Name shall they rejoice," etc. Joy is essential to the healthy life of the soul, as light is to that of the body. Now that in which they who are spoken of here rejoice is the Name of God: "thy Name." But by the Name of God is meant all that which we find in God. "He hath done all things well" is the verdict which their souls promptly and steadily pronounce. The man is born again, renewed in the spirit of his mind, and hence God is no longer a terror or a dislike to him, hut "his exceeding Joy."
3. A man's condition. "In thy righteousness shall they be exalted." Before their own conscience; for it is kept pure and void of offence. Before their fellow men. Is not that so? "Them that honour me I will honour," saith God. We see this every day. And in the presence of God at last. "They shall be mine in the day when I make up my jewels" (Mal_3:17).
IV. BUT IN ORDER TO ALL THIS WE MUST KNOW, REALLY AND INWARDLY, THIS JOYFUL SOUND.
1. For many professed Christians do not; and hence they show a sad and unhappy contrast to what has been said. They do not seem blessed any way—not in their daily life, nor in the spirit of their mind, nor are they "exalted" at all as is here said.
2. The reason is that, though they may be familiar with the letter of the gospel, they yet do not really know it. For to know the joyful sound is to realize and to appropriate it, to heartily believe and obey it.
3. The conditions of such knowledge are: We must greatly desire it; we must prepare for it, for however large our heart may be, the Lord's grace will want all the room; therefore if it be cumbered with other and evil things, there will not be room for him. The Israelites at the Passover were to put away the leaven. So must we put away all known sin. And then believe, trust, and for yourself, the glad gospel message. So shall you come to really know it, and our text shall be fulfilled for you.—S.C.
Psa_89:17
I. STRENGTH IS THE GREAT NEED OF THE SOUL OF MAN. Not physical strength, nor intellectual, nor social, but spiritual. There may be knowledge, and good desire, and religious emotions, and holy resolve; but all these things leave a man weak unless they be rendered effectual by a fervent will.
II. ITS SECRET IS THE FAVOUR OF GOD. For that favour:
1. Restores it.
2. Sustains it.
3. Inspires it.
4. The loss of God's favour paralyzes it.
We know how the favour of men, their applause and encouragement, puts strength into us: how much more the conscious favour of God! With that there is nothing a man will not do and dare and be.
III. THOSE WHO ARE IN THAT FAVOUR ALONE POSSESS THIS SECRET. We may know of it, speak of it, extol it, commend it, and yet not be "in" it. We enter into it:
1. By coming away from whatever cannot dwell with it; from all known sin especially.
2. By surrender of our will—our heart, that is—to God.
3. By keeping touch with God, in habitual prayer, praise, and obedience. So we enter this favour, and abide there.—S.C.
Psa_89:19
1. Wherefore God exalts men. It certainly is not to gratify mere selfish ambition. Those who climb up to high places from such motives are certainly not set there by God, and will soon have to climb down again. All history teaches the short-lived power of mere selfish ambition. But one motive we may regard as moving the Divine mind would be his love for the exalted one. Now, there is no greater joy that ever comes to a good man than that of being the means of great good. to others. It is a pure delight, and of intense kind. The love of God would, therefore, bestow such delight on his chosen ones. His chief motive, however, is the good of others. What would have become of Israel but for David? Saul's rule was but another name for shipwreck of the state. David saved it from such ruin. And the good of others, the people at large, is the motive of all God's exaltations; other ends may be proposed and secured, but this is assuredly the chief. The possession of power is, therefore, a tremendous responsibility, and happy are the peoples whose rulers ever remember and practically recognize this. And it is true of all power whatsoever, whether little or great. "No man liveth to himself."
2. Such exaltation generally means great suffering. He who is the supreme illustration of the truth of our text was "made perfect through suffering." And it is ever so. What a terrible discipline David went through ere he attained the throne! Moses too, and Paul, and God's heroes generally. Let us, then, remember wherefore suffering is sent to any of us—that it is for our uplifting; let us take care not to hinder this purpose.
3. How God exalts—by choosing those whom he exalts not by, but out of, the people. The people can rarely be trusted. Go over the list of mankind's greatest helpers and saviours, right up to our Saviour himself. Would the people have chosen them? They would far more likely have crucified them, as they did the greatest of them all. The vox populi is the vox Dei only when it endorses the previous choice of God. For men have seen that God has chosen for them, and they willingly accept his choice. But the main theme of our text concerns:
4. Whom God chooses—from "out of the people." Now, consider in this statement—
I. ITS TRUTH. See this:
1. In the history of David. (Psa_78:70, Psa_78:71.)
2. In well nigh all deliverers of the people, from Moses downwards, from Gideon to Garibaldi—they have been ever "chosen out of the people."
3. In Christ our Lord. He was indeed thus chosen. His royal descent from David availed him not, for the glory of that race had utterly disappeared. Hence he was altogether of the people—by birth; associates; social rank; habits; education; by his teaching, which was not at all "as the scribes," but understood and welcomed by "the common people;" by his life of poverty; by his death; all the way along, from "the bare manger to the bitter cross," he was one of the people. It was a slave's death that he died. "He was rich, yet for our sakes," etc.
II. THE REASONS OF THIS CHOICE.
1. "The people" were the mass of mankind, who needed to be saved.
2. One from themselves would better understand them.
3. More readily sympathize.
4. God is wont to choose the foolish things of this world (1Co_1:27).
5. Christ's sharing the people's lot assured them of the love of God, and so led them to turn to him, which is salvation. They learned so that "God is love."
III. ITS LESSONS. They are such as these:
1. The approachableness of God. Christ has shown us that he keeps no state to frighten us from his presence. Everybody came to him, and may come to God.
2. The indispensable condition of rendering real help. We must go down among those whom we would bless.
3. How little worth are the great things of the world! Power, wealth, rank—God chose none of them.
4. Christ knows all about me; for he, too, was one of the people. I need not keep away.
5. Adore him. Does he not deserve it? O thou ever-blessed Lord!
6. Help in the exaltation. For his throne, the throne of his exaltation and which he delights in, is made of human hearts. Enthrone him, then, in your heart.
"Take my heart, it is thine own;
It shall be thy royal throne."
—S.C.
Psa_89:20
I. GOD'S CHOICE OF DAVID DOES APPEAR STRANGE. For what a category of crimes his career as recorded in the Scriptures declares! In cold blood he slays two hundred Philistines (1Sa_18:20-27). He leaves his wife Michal to face her father's rage, when she had risked her own life to save his (1Sa_19:11-17). He bids Jonathan lie to his father (1Sa_20:5, 1Sa_20:6). He lies cruelly to Abimelech and the priests at Nob, and then left them to Saul's vengeance (1Sa_21:1, 1Sa_21:2; 1Sa_22:9-19). He deceives Achish (1Sa_21:10-15). He would, in revenge, have slain Nabal and all his house (1Sa_25:2-38). He lies to King Achish, who had given him Ziklag, by pretending that he had fought against Judah; and, to conceal his lie, he cruelly slaughters the Geshurites and others (1Sa_27:1-12.). He takes terrible revenge on Amalek (1Sa_30:1-17). Instead of punishing Joab, as he ought to have done, he utters terrible imprecations against him (2Sa_3:28, 2Sa_3:29). He tortures the Ammonites (2Sa_12:27-31). He deals cruelly with Mephibosheth, stripping him of all his property, and giving it to Ziba (2Sa_16:1-4; 2Sa_19:24-30). He violates his oath to Saul, that he would not slay his children; nevertheless, he afterwards gave them up to the Gibeonites, who hanged them (1Sa_24:21; 2Sa_21:1-9). And then his great sin in the matter of Uriah—a sin in which no element of baseness, treachery, cruelty, and lust was wanting; and yet all the while he was a great psalm singer (2Sa_11:2-17). He piously exhorts Solomon to walk in the ways of the Lord; and yet he himself kept his harem crowded with ever more women (2Sa_5:13; 1Ki_2:3). His terrible death bed charge to Solomon to slay Joab and Shimei. His imprecatory psalms (see Psa_109:1-31.). And we have no record of any great good deeds to set off against these other terrible ones. Yes; it must be admitted that the choice of David needs vindication. A loud professor of religion, and yet, etc.
II. BUT IT CAN BE VINDICATED.
1. Because the expression so much complained of—David's being "a man offer God's own heart"—refers, not to his personal character, but to his official conduct. "He was called of God to restore the kingdom which Saul had destroyed, to subdue the Philistines, etc. These purposes he accomplished. So far he was a man after God's own heart. His moral delinquencies are recorded that we may know where the Divine approbation stops short" (F.D. Maurice). But we confess we do not lay much stress upon this. 1Ki_15:1-5 does not bear it out. We prefer to vindicate the Divine choice of David in another manner.
2. He was worthy when the words were spoken of him, and for a long while after. Had he been always what he afterwards became, such high commendation would not have been given. Then:
3. He knew no better than to do as did all others. As to his life as an outlaw, a kind of Oriental Robin Hood, he was driven to it by the jealousy and hate of Saul; and as to his lies and stratagems, his ferocities and tortures, all such things were held lawful in his day; and, though they shock us as we read of them, they were held as altogether right by his contemporaries. We must distinguish between the vitia temporis and the vitia hominis (Farrar), and not condemn the man for not tieing altogether different from and beyond the public sentiment of his age.
4. What he did know of right he mainly did. See his patriotism, his courage, his military ability, the salvation of his country from ruin. See his delight and his trust in God, and his deep penitence for his sin. And see the unbounded honour and love of his people which he won and kept. Is all this to go for nothing?
5. And remember how he was punished for his sins. In his family. His sons had seen their father indulge himself: why shouldn't they? (Kingsley). And in his nature he was punished; Its bent and bias became horribly sensual. Indulgence increased the evil, and so came about the shameful tragedy of his adultery and Uriah's murder. It was not a sudden fall, he had long been tending that way. And in his character. He never really recovered. He shuffles shamefully to his grave; his courage, his self-control, his nobleness, well nigh all gone. One is reminded of King Lear—
Vex not his ghost; oh, let him pass;
He hates him,
That would upon the rack of this rough world
Stretch him out longer."
He dies a miserable and pitiful man, his last words being his charge to Solomon about Shimei: "His hoary head bring thou down to the grave with blood." Think of that as the last words of the David of the twenty-third psalm! What a melancholy failing away! There is no favouritism in God. If his children sin, they suffer, and that supremely. God loves them too much to let it be otherwise.
III. AND IS FULL OF INSTRUCTION FOR OURSELVES. We learn:
1. Thankfulness that we are born in a more enlightened age; that there would be shame now where there was then no shame.
2. Strong religious feeling and profession are no certain safeguards against sin, but only heighten its guilt.
3. Repentance may be real, yet the results of sin not be recalled.
4. We dare never remit even for one day the waiting of our soul upon God in watchfulness and prayer.
5. The judgments of God against our sin are his mercy to our soul.
6. He who forgave the contrite David forgives still.—S.C.
I. ETHAN'S TIME OF DARKNESS. "Ethan was born in the time of David, but moulded chiefly by the influences, literary and religious, which characterized the age of Solomon." There is no reason for rejecting the ancient reference of this psalm to the reign of Rehoboam; to the breaking up of the Davidic kingdom; and to the humiliating invasion of Shishak, the Pharaoh of Egypt. Exactly what would then come to the mind of the pious man was that the Davidic covenant seemed to have failed; God was not fulflling the promise to establish David's seed forever. "It was in the reigns of Rehoboam, when ten tribes had forsaken their allegiance to the Davidic dynasty, and the promise of the steadfastness of David's throne seemed suddenly revoked, that the faithful worshippers would most readily recall the vision of Nathan, with its attendant promises, and wonder where were the former loving kindnesses which God sware unto David in his truth. Appropriate to this period is the apparent allusion to the raids of a foreign army." Distress that comes from public circumstances is rather intellectual than emotional, and the struggle cannot be so severe as when there is introduced the element of personal suffering. But they do invaluable service who can inspire the hope of a nation in its dark hours; for nations, too, "are saved by hope."
II. ETHAN'S SONG IN THE TIME OF DARKNESS. A song of faith in a time of fear. A song of thankful memories in a time of present calamities. A song of joy in God himself, when God's ways seemed "past finding out." A man can sing in the dark, however dark it may be, and whatever form the darkness may take, only if he has right thoughts of God, and can keep firm hold on God. Things may be perplexing; but if we know the doer of the things, and have full confidence in him, we can quietly wait until his issues can be unfolded. Our song stops when we lose the sense of God's relation to our circumstances. Keep the relation, and we can always sing of God, and then we soon come to sing also of God's ways.—R.T.
Psa_89:2-4
I. GOD'S WORD MUST ALWAYS BE TAKEN WITH GOD'S MEANING. So often men fix their own meanings to what God says or promises, and then they are surprised and disheartened because that does not happen which they expect. Take two illustrations. Men said that God's covenant with David meant that there should always be a Davidic kingdom, and always a member of David's house on its throne. That was man's meaning put on God's words; that was not God's meaning put into his own words. So the Jews read into the prophecies their expectations of a temporal, delivering Messiah, and the Messiah who came was no fulfilment of their dreams. We need to learn that, whatever God says, using material terms and figures, is but illustrative of spiritual fact or truth. David's perpetual kingdom is Messiah's spiritual kingdom. Head with God's meaning, God's word stands eternally true. And if spiritual sensibilities are duly awakened and cultured, the spiritual meanings and spiritual fulfilments come to be regarded as really the only important ones.
II. GOD'S WORD TO SOME MUST BE TAKEN TO REPRESENT GOD'S PURPOSE FOR ALL. Much mistake has been made by regarding God's covenants with individuals as mere privileges of the individual. God puts his covenant into a form for some, that all men may be helped to understand what his covenant with all men is. The illustrative character of all local covenants needs to be more fully apprehended, and more clearly pointed out. "Every Divine promise is but a limited expression of a general principle; every Divine covenant, even if it be made with a few, is nevertheless made for the benefit of the many, and can only be an instance of his ways, an illustration of a mercy as wide as the heavens, and of a faithfulness which extends to all generations of man kind."—R.T.
Psa_89:5
I. THE LORD'S SAINTS ARE THOSE WHO ARE SEPARATED FROM SELF. Illustrate this by the contrast of the Israelite nation with the Gentile nations. God left the Gentiles to a free experiment. By self-effort and self-service they were to win the highest possibilities of humanity, if they could. Israel was taken out of this self-experiment, separated from the nations and from the self-service. So now the Christian is the man who, in the world of self-interests, is separated from the self-seeking principle. The Christian's Lord "pleased not himself." Christians do not "seek their own." Their saintliness ties in this: "By love they serve one another."
II. THE LORD'S SAINTS ARE THOSE WHO ARE SEPARATED UNTO GOD.
(1) That they may praise his Name;
(2) carry out his mission;
(3) witness for his truth;
(4) obey his will;
(5) catch and reflect his Spirit.
So their saintliness comes to be godliness, God-likeness, and this really is Christliness, Christ-likeness. The Christian saint is the man in Christ.—R.T.
Psa_89:6
I. GOD IS INCOMPARABLE IN POWER. If God does a thing, we may first of all say he was under no compulsion to do it. He could have done otherwise. If he has put forth his power in this particular way, we may be sure he willed to act this way, and his will is based on perfect knowledge and absolute wisdom. Of no created being, of no so called deity, can it be declared that he has uncontrolled power, and yet the power is in no way to be teared, because it is in the control of perfect intelligence, absolute wisdom, and infinite love.
II. GOD IS INCOMPARABLE IN PURITY. Here the one idea on which we may dwell is God's truthfulness, faithfulness, to his word. Scripture constantly asserts that God never disappoints men. He is true to his word. This cannot be asserted of any created being, or of any so called deity, whose word can only be the word of some created being representing him. "Hath he said, and shall he not do it? hath he spoken, and shall he not make it good?" "God is not a man, that he should lie."
III. GOD IS INCOMPARABLE IN PITY. It seems to the psalmist of Rehoboam's distressed age as if God "had forgotten to