Psalms 89:8–29

The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As there is none like unto the God of Jeshurun, so, happy art thou, O Israel! there is none like unto thee, O people! especially as a type of the gospel-Israel, consisting of all true believers, whose happiness is here described. I. Glorious discoveries are made to them, and glad tidings of good brought to them; they hear, they know, the joyful sound, Psa 89:15. This may allude, 1. To the shout of a victorious army, the shout of a king, Num 23:21. Israel have the tokens of God's presence with them in their wars; the sound of the going in the top of the mulberry-trees was indeed a joyful sound (Sa2 5:24); and they often returned making the earth ring with their songs of triumph; these were joyful sounds. Or, 2. To the sound that was made over the sacrifices and on the solemn feast-day, Psa 81:1-3. This was the happiness of Israel, that they had among them the free and open profession of God's holy religion, and abundance of joy in their sacrifices. Or, 3. To the sound of the jubilee-trumpet; a joyful sound it was to servants and debtors, to whom it proclaimed release. The gospel is indeed a joyful sound, a sound of victory, of liberty, of communion with God, and the sound of abundance of rain; blessed are the people that hear it, and know it, and bid it welcome. II. Special tokens of God's favour are granted them: "They shall walk, O Lord! in the light of thy countenance; they shall govern themselves by thy directions, shall be guided by the eye; and they shall delight themselves in thy consolations. They shall have the favour of God; they shall know that they have it, and it shall be continual matter of joy and rejoicing to them. They shall go through all the exercises of a holy life under the powerful influences of God's lovingkindness, which shall make their duty pleasant to them and make them sincere in it, aiming at this, as their end, to be accepted of the Lord." We then walk in the light of the Lord when we fetch all our comforts from God's favour and are very careful to keep ourselves in his love. III. They never want matter for joy: Blessed are God's people, for in his name, in all that whereby he has made himself known, if it be not their own fault, they shall rejoice all the day. Those that rejoice in Christ Jesus, and make God their exceeding joy, have enough to counterbalance their grievances and silence their griefs; and therefore their joy is full (Jo1 1:4) and constant; it is their duty to rejoice evermore. IV. Their relation to God is their honour and dignity. They are happy, for they are high. Surely in the Lord, in the Lord Christ, they have righteousness and strength, and so are recommended by him to the divine acceptance; and therefore in him shall all the seed of Israel glory, Isa 45:24, Isa 45:25. So it is here, Psa 89:16, Psa 89:17. 1. "In thy righteousness shall they be exalted, and not in any righteousness of their own." We are exalted out of danger, and into honour, purely by the righteousness of Christ, which is a clothing both for dignity and for defence. 2. "Thou art the glory of their strength," that is, "thou art their strength, and it is their glory that thou art so, and what they glory in." Thanks be to God who always causes us to triumph. 3. "In thy favour, which through Christ we hope for, our horn shall be exalted." The horn denotes beauty, plenty, and power; these those have who are made accepted in the beloved. What greater preferment are men capable of in this world than to be God's favourites? V. Their relation to God is their protection and safety (Psa 89:18): "For our shield is of the Lord" (so the margin) "and our king is from the Holy One of Israel. If God be our ruler, he will be our defender; and who is he than that can harm us?" It was the happiness of Israel that God himself had the erecting of their bulwarks and the nominating of their king (so some take it); or, rather, that he was himself a wall of fire round about them, and, as a Holy One, the author and centre of their holy religion; he was their King, and so their glory in the midst of them. Christ is the Holy One of Israel, that holy thing; and in nothing was that peculiar people more blessed than in this, that he was born King of the Jews. Now this account of the blessedness of God's Israel comes in here as that to which it was hard to reconcile their present calamitous state.

Psalm 89:9-14 9. Thou governest the pride of the sea: when the waves thereof rise up, thou restrainest them 10. Thou hast overthrown Egypt, as a wounded man; [529] with thy mighty arm [literally, with the arm of thy strength] thou hast scattered thy enemies. 11. The heavens are thine, the earth also is thine: thou hast made the world, and the fullness thereof. 12. Thou hast created the north [530] and the south: [531] Tabor and Hermon [532] shall rejoice in thy name. 13. Thou hast a mighty arm: thou wilt strengthen thy hand, thou wilt exalt thy right hand. 14. Righteousness and judgment are the place of thy throne: mercy and truth shall go before thy face. 9. Thou governest the pride of the sea. I have already observed that what the prophet has hitherto spoken generally concerning the power of God, is to be referred to the miracle of the deliverance of the Israelites from Egypt, which he now celebrates in express terms. According to the interpretation of some, God is said to still the impetuous waves of the sea, because he does not suffer it to break forth and overflow the whole world by a deluge. But I would read the 9th and 10th verses connectedly, and would understand the prophet as speaking of the Red Sea, which God divided to make a way for the chosen tribes to pass over. The Psalmist adds immediately after, that all the land of Egypt was overthrown as a wounded man By these words he magnifies the grace of God, which was displayed in the deliverance of the Church. He intended, there can be no doubt, to set before his own mind and the minds of others, the paternal love of God, to encourage both himself and others to have recourse to Him for succor, with the greater freedom and alacrity. And in affirming that God had broken in pieces his enemies with his mighty arm, he concludes from the past experience of the Church, that his mode of acting will be always similar, whenever in his infinite wisdom he sees it to be required. 11 The heavens are thine, the earth also is thine. He again repeats, the third time, that the same God who had been the deliverer of the chosen people exercises supreme dominion over the whole world. From the fact that God created all things, he concludes, that it is He who actually presides over, and controls whatever takes place in heaven and in earth. It would be absurd to suppose, that the heavens, having been once created by God, should now revolve by chance, and that things should be thrown into confusion upon the earth either at the will of men, or at random, when it is considered that it belongs to God to maintain and govern whatever he has created; unless, like the heathen, we would imagine that he enjoys himself in beholding all the works of his hand, in this beautiful theater of the heaven and the earth, without giving himself any farther trouble about them. In speaking of the south and the north, and also of the mountains, Tabor and Hermon, the prophet accommodates his language to the unrefined apprehension of the common people: as if he had said, there is no part of the fabric of the world which does not reverence and honor its Creator. I also connect with this the next verse, which affirms, that the arm of God is furnished with power, his hand with strength, and that his right hand is exalted Some resolve the two last clauses of the verse into the form of a prayer, Strengthen thy hand, lift up thy right hand; but this seems too much removed from the mind of the prophet, who, with the simple view of encouraging all the godly, celebrates the inconceivable power of God. 14. Righteousness and judgement are the place of thy throne. These encomiums serve more effectually to confirm the hope of true believers than if the Divine power alone had been presented to our view. Whenever mention is made of God, it behoves us to apply our minds principally to those attributes of his nature which are specially fitted for establishing our faith, that we may not lose ourselves by vainly indulging in subtile speculations, by which foolish men, although they may minister to their own mental recreation, make no advances to the right understanding of what God really is. The prophet, therefore, in allusion to the insignia and pomp of kings, declares that righteousness and judgment are the pillars of the throne on which God sits conspicuous in sovereign state, and that mercy and truth are, as it were, his pursuivants; as if he had said, "The ornaments with which God is invested, instead of being a robe of purple, a diadem, or a scepter, are, that he is the righteous and impartial judge of the world, a merciful father, and a faithful protector of his people." Earthly kings, from their having nothing in themselves to procure for them authority, and to give them dignity, [533] are under the necessity of borrowing elsewhere what will invest them therewith; but God having in himself an all-sufficiency, and standing in no need of any other helps, exhibits to us the splendor of his own image in his righteousness, mercy, and truth. Footnotes: [529] Hammond's explanation of the words, And thy truth is round about thee, conveys a striking and beautiful idea. "The elegance of the phrase (which is poetical) seems to be taken," says he, "from the style of angels, verse 7th, where they are described as they that encompass God; signifying, that as they wait upon God, and execute his will, so, far above the strength of those, God's fidelity, his care to perform his promise exactly encompasses him, is ready prest to perform all that he hath ever promised to do." -- Hammond. [530] Horsley renders the clause thus: -- Thou hast crushed Rahab, that she lies gasping with her wounds; and has the following note: -- "The word chll," [for lies gasping with her wounds,] "as it is used here, and in Psalm 88:5, signifies not a dead carcass, but a person left for dead, under his wounds, upon the field of battle; a person so wounded, as to be fallen, and incapable of rising to defend himself, or annoy the enemy. It answers exactly to the Greek word, traumatias, by which the LXX. render it. We have no corresponding word in the English language." Dr Adam Clarke reads, "Thou, like a hero, hast broken down Egypt;" and observes, "Dr Kennicott has largely proved, that chll, chalal, which we render wounded, slain, etc., means a soldier, warrior, hero; and it is certain that this sense agrees better with it than the other in a great number of places." [531] "The Hebrew word for the north,' is derived from a root signifying to hide, conceal.' The north' is probably so named; because in our northern hemisphere of the earth, the sun appears to move from east to south, and from south to west, and, towards mid-day, is at all times of the year southerly; whence the north side of a building, tree, or mountain, is usually concealed' or hidden' from his direct rays, and is, as we express it, in the shade. (See Parkhurst on tsphn, 4.) Simonis, also, assigns this as the reason of the name, in the judgment of some critics, or, in that of others, because the north is covered with snow, and of others again, with darkness; and so the Greek word for darkness, zophos, is continually used by Homer for the north: for the ancients thought that the north was always buried in gloom and thick darkness." -- Mant [532] The original word ymyn, yamin, for "the south," signifies literally "the right hand." As the Hebrews, when they engaged in prayer, turned their faces eastward, they called the East phnym, the face, and the West, 'chvr, the hinder part The South, therefore, would necessarily be on their right hand; and hence, ymym, yamin, came to be used to denote the south [533] Tabor is a mountain of Judea, and Hermon (Psalm 133:3) of Syria, the former to the west, and the latter to the east of the Jordan; so that they may be considered as put for the East and the West. Accordingly, the Chaldee paraphrase is, "Thou hast created the desert of the north, and the inhabitants of the south; Tabor on the west, and Hermon on the east, sing praises to thy name." "These mountains," says Warner, "were at a considerable distance from each other. This indicates, that the most distant parts of the land shall be equally blessed; have a like cause of rejoicing."

Psalm 89:15-18 15. Blessed is the people that know the joyful sound! [534] they shall walk, O Jehovah! in the brightness of thy countenance. 16. In thy name shall they daily rejoice; and in thy righteousness shall they glory. 17. For thou art the glory of their strength; and in thy favor shall our horn be exalted. 18. For to Jehovah [535] is our buckler; and our King is to the Holy One of Israel. 15. Blessed is the people that know the joyful sound. Here the same train of reflection concerning the Church is pursued, not only because unbelievers are blind to the consideration of God's works, but also because the prophet has no other purpose in view than to inspire the godly with good hope, that they may with confidence rely upon God, and not be discouraged by any adversities from boldly calling upon him. It is declared that those are happy to whom it is given to rejoice in God; for although all men in common are sustained and nourished by his liberality, yet the feeling of his paternal goodness is far from being experienced by all men in such a manner as to enable them, from a certain persuasion that he is favorable to them, to congratulate themselves upon their happy condition. It is, therefore, a singular privilege which he confers upon his chosen ones, to make them taste of his goodness, that thereby they may be encouraged to be glad and rejoice. And, in fact, there is not a more miserable condition than that of unbelievers, when by their brutish insensibility they trample under foot the Divine benefits which they greedily devour; for the more abundantly God pampers them, the fouler is their ingratitude. True happiness then consists in our apprehending the Divine goodness which, filling our hearts with joy, may stir us up to praise and thanksgiving. The prophet afterwards proves from the effect, that those who with joy and delight acknowledge God to be their father are blessed, because they not only enjoy his benefits, but also, confiding in his favor, pass the whole course of their life in mental peace and tranquillity. This is the import of walking in the light of God's countenance: it is to repose upon his providence from the certain persuasion that he has a special care about our well-being, and keeps watch and ward effectually to secure it. The expressions rejoicing in his name, and glorying in his righteousness, are to the same purpose. The idea involved in them is, that believers find in God abundant, yea more than abundant, ground to rejoice and glory. The word daily appears to denote steadfast and unwavering perseverance; and thus there is indirectly censured the foolish arrogance of those who, inflated only with wind and presuming on their own strength, lift up their horns on high. Standing as they do upon an insecure foundation, they must at length inevitably fall. Whence it follows, that there is no true magnanimity nor any power which can stand but that which leans upon the grace of God alone; even as we see how Paul (Romans 8:31) nobly boasts, "If God be for us, who can be against us?" and defies all calamities both present and to come. 17. For thou art the glory of their strength. The same sentiment is confirmed when it is declared, that God never leaves his faithful servants destitute of strength. By the appellation the glory of their strength, which is ascribed to him, is meant that they are always so sustained by his present aid as to have just ground to glory in him; or which amounts to the same thing, that his power appears always glorious in aiding and sustaining them. They are, however, at the same time, reminded of the duty of yielding to God all the praise of their being preserved in safety. If this is true as to the present life, it is much more truly applicable to the spiritual life of the soul. Farther, the more highly to magnify this instance of God's liberality, we are taught, at the same time, that it depends entirely upon his good pleasure, there being no other cause of it. [536] Whence it follows, that they are wholly bound and indebted to Him who is induced by his free bounty alone to continue to extend to them his help. 18. For to Jehovah is our buckler. As the chief protection of the people was in the person of their king, it is here expressly shown, that the maintenance of the welfare of the faithful by his instrumentality is the gift of God. But it is to be noticed, that the prophet's mind was not so fixed upon this temporal and transitory kingdom as to neglect, at the same time, to consider the end of it, as we shall presently see. He knew that it was only on account of Christ that God made his favor to flow upon the head of the Church, and from thence upon the whole body. And, in the first place, while he calls the king metaphorically a buckler, -- a figurative expression frequently employed in Scripture, -- he confesses that when the people are defended by his hand and working, it is nevertheless done by the providence of God, and is thus to be traced to a higher source than human agency. The same thing is again repeated in the second clause, in which it is affirmed, that the king was given by God to govern the people; and that, therefore, the defense which comes from the king is a blessing of God. Moreover, we must remember that what is said of this kingdom, which was a shadow of something greater, properly applies to the person of Christ, whom the Father has given to us to be the guardian of our welfare, that we may be maintained and defended by his power. Footnotes: [534] "Pource qu'ils n'ont rien au dedans qui leur acquiere authorite et donne majeste." -- Fr. [535] "O the blessednesses of the people that know the joyful sound; that are spared to hear the sound of the trumpet on the morning of the jubilee, which proclaims deliverance to the captives, and the restoration of all their forfeited estates!" -- Dr Adam Clarke. "But let us not forget," says Dr Morison, "that the trumpet of jubilee was a type of the proclamation of peace and salvation by Jesus Christ. How happy they who, when the gospel trumpet is blown by the heralds of salvation, are enabled to recognize its joyful sound." [536] "The Hebrew lyhvh, must be rendered of or from the Lord, in both places in this verse: Of the Lord is our shield or defense;' Of the Lord, or from him,' i e., of his appointment, is our King.'"-- Hammond

Psalm 89:19-23 19. Then thou spakest in vision to thy meek ones, [537] and saidst, I have laid help upon a mighty one; I have exalted one chosen from among the people. 20. I have found David my servant; with my holy oil [literally with the oil of my holiness] have I anointed him. 21. Therefore, my hand shall be established with him: my arm also shall strengthen him. 22. The enemy shall not exact upon him, [538] nor shall the son of iniquity afflict him. 23. And I will break in pieces his oppressors before his face; and I will strike those who hate him. 19. Then thou spakest in vision to thy meek ones. The Psalmist now declares at greater length why he said that the king, set over the chosen people for the preservation of the public good, was given them from heaven; namely, because he was not chosen by the suffrages of men, nor usurped at his own hand the supreme power, nor insinuated himself into it by corrupt arts, but was elected by God to be the instrument of maintaining the public good, and performed the duties of his office under the auspices and conduct of God. The design of the prophet, as we shall shortly see more clearly, is to distinguish this Divinely-appointed king from all other kings. Although what Paul teaches in Romans 13:1, is true, "There is no power but of God;" yet there was a great difference between David and all earthly kings who have acquired sovereign power by worldly means. God had delivered the scepter to his servant David immediately with his own hand, so to speak, and had seated him on the royal throne by his own authority. The particle 'z, az, which properly signifies then, is taken also for long since, or in old time. The meaning, therefore, is, that whereas some are born kings, succeeding their fathers by right of inheritance, and some are elevated to the royal dignity by election, while others acquire it for themselves by violence and force of arms, God was the founder of this kingdom, having chosen David to the throne by his own voice. Farther, although he revealed his purpose to Samuel, yet as the plural number is here used, implying, that the same oracle had been delivered to others, we may certainly conclude that it had been communicated to other prophets that they might be able, with one consent, to bear testimony that David was created king by the Divine appointment. And, indeed, as other distinguished and celebrated prophets lived at that time, it is not very probable that a matter of so great importance was concealed from them. But Samuel alone is named in this business, because he was the publisher of the Divine oracle and the minister of the royal anointing. As God in those days spake to his prophets either by dreams or by visions, this last mode of revelation is here mentioned. There next follows the substance or amount of the Divine oracle, That God had furnished with help the strong or mighty one whom he had chosen to be the supreme head and governor of the kingdom. David is called strong, not because naturally and in himself he excelled in strength, (for, as is well known, he was of small stature, and despised among his brethren, so that even Samuel passed him over with neglects) but because God, after having chosen him, endued him with new strength, and other distinguished qualities suitable for a king; even as in a parallel case, when Christ chose his apostles, he not only honored them with the title, but at the same time bestowed the gifts which were necessary for executing their office. And at the present day he imparts to his ministers the same grace of his Spirit. The strength of David, then, of which mention is here made, was the effect of his election; for God, in creating him king, furnished him at the same time with strength adequate for the preservation of the people. This appears still more distinctly from the second clause, where this invincible strength is traced to its source: I have exalted one chosen from among the people. All the words are emphatic. When God declares that he exalted him, it is to intimate the low and mean condition in which David lived, unknown and obscure, before God stretched out his hand to him. To the same effect is the expression which follows, from among the people. The meaning is, that he was at that time unnoted, and belonged to the lowest class of the people, and gave no indications of superior excellence, being the least esteemed of his father's children, in whose country cottage he held the humble office of a herdsman. [539] By the word chosen, God calls us back to the consideration of his own free will, as if he forbade us to seek for any other cause of David's exaltation than his own good pleasure. 20 I have found David my servant. The prophet confirms the same proposition, That there was nothing of royalty in David, who owed all to the sovereignty of God in preventing him by his grace. Such is the import of the word found, as if God had said, When I took him to elevate him, this proceeded entirely from my free goodness. The name servant, therefore, does not denote any merit, but is to be referred to the divine call. It is as if God had said, that he confirmed and ratified by his authority the sovereign power of David; and if He approved it, its legitimacy is placed beyond all doubt. The second clause of the verse affords an additional confirmation of God's free election: With my holy oil have I anointed him. This anointing, which was not the fruit of David's own policy, but which he obtained contrary to all expectation, was the cause of his elevation to the estate of royalty. God then having of himself, and according to his mere good pleasure, anticipated David, that he might anoint him king by the hand of Samuel, he justly declares that he found him. It is afterwards added, that he will be the guardian and protector of this kingdom of which he was the founder; for it is not his usual way to abandon his works after having commenced them, but, on the contrary, to carry them forward by a continued process of improvement to their completion. 22 The enemy shall not exact upon him. [540] Here it is declared in express terms, that although David may not be without enemies, the power of God will be always ready to maintain and defend him, that he may not be oppressed with unrighteous violence. It is accordingly affirmed, that David will not be tributary to his enemies, as he who is vanquished in battle is constrained to grant such conditions of peace as his conqueror may dictate, however injurious to himself these may be. When his enemies are called sons of iniquity, it is tacitly intimated, that this government will be so exempt from tyranny and extortion, that whoever shall attempt to overthrow it will be involved in the perpetration of wrong and wickedness. The amount is, that David and his successors will be so secure and strongly fortified by the divine protection, that it will be impossible for their enemies to treat them as they would wish. In regard to the fact, that God suffered this kingdom to be greatly afflicted, so that David's successors were constrained to pay a vast amount of tribute to foreign and heathen kings, it is not at variance with this promise; for, although the power of the kingdom was reduced, it was enough that the root still remained, until Christ came, in whose hand the kingdom was at length firmly established. As both the king and the people wickedly rejected this singular blessing of God, the kingdom was often shaken through their own default, afterwards impaired, and finally ruined. Yet God, to confirm his oracle concerning the perpetuity of this kingdom, ceased not all along to cherish and preserve some hope, by contending against their ingratitude. Besides, when mention is made of David's haters and oppressors, it is intimated, that this throne will not be privileged with exemption from annoyances and troubles, inasmuch as there will be always some who will rise up in hostility against it, unless God set himself in opposition to them. Footnotes: [537] "Sans qu'il y en ait aucune autre cause." -- Fr. [538] The word in the Hebrew Bible for "thy meek ones" is in the singular number; but in the ancient versions, and in sixty-three MSS. of Dr Kennicott's collection, and seventy-one of De Rossi's, it is in the plural number. [539] "L'ennemi n'aura puissance sur luy." -- Fr. "The enemy shall not have power over him." [540] "Quum ultimus esset in rustico tugurio, et inter pecuarios." -- Lat. "Veu qu'il estoit le plus petit en la maison de son pere, et qu'en ce mesnage de village il estoit de ceux qui gardoyent les bestes." -- Fr.

Psalm 89:24-29 24. My truth and my mercy shall be with him: and in my name shall his horn be exalted. 25. And I will set his hand in the sea, and his right hand in the rivers. [541] 26. He shall cry to me, Thou art my Father, my God, and the Rock of my salvation. 27. I will also make him my first-born, [542] higher than the kings of the earth. 28. And I will keep my mercy for him for ever, and my covenant shall stand fast with him. 29. And I will establish his seed for ever, and his throne as the days of heaven. 24 My truth and my mercy shall be with him. God shows that he will continue to exercise without intermission that grace which he had manifested towards David at first. These words are as if he had said, that to prove himself faithful to his word, he would be always gracious and bountiful. Thus We see that God, not only at the outset, furnished David with testimonies of his goodness, but that he always continued to deal with him in the same merciful way. This has a reference to the whole Church of Christ, so that the divine goodness is manifested in the whole course of our salvation, and not only at our first entrance upon it, as these shufflers and sophists the Sorbonists foolishly talk. [543] The horn of David denotes here, as it often does in other places, his glory, dignity, and power. The meaning therefore is, that by the grace of God, this kingdom shall always flourish and prosper. 25. And I will set his hand in the sea. The vast extent of the kingdom is here adverted to. As the people by their wickedness had, as it were, blocked up the way, and intercepted the blessing of God, their inheritance was more limited than the promise implied. But now God declares, that during the reign of David, it will be again enlarged, so that the people shall possess the whole country, from the sea even to the river Euphrates. From this we gather, that what God had promised by Moses was fulfilled only in the person of David, that is to say, from his time. [544] By the rivers may be understood, either the Euphrates alone, which is cut into many channels, or the other neighboring rivers on the coast of Syria. 26. He shall cry to me, Thou art my Father. In this verse it is declared, that the chief excellence of this king will consist in this, that he will be accounted the Son of God. This indeed is a title of honor, which is applied to all whom God ordains to be kings, as we have seen in a previous psalm, "I have said, Ye are gods; and all of you are children of the Most High:" (Psalm 82:6) but in the passage before us, something special is expressed of the holy king whom God had chosen, and it is intended to say, that he will be the son of God in a different sense. We shall immediately see in the subsequent verse, how he is placed in a higher rank than the kings of the earth, although they may sway the scepter over a larger extent of country. It was therefore a privilege peculiar to only one king in this world, to be called the Son of God. Had it been otherwise, the apostle reasoned not only inconclusively but absurdly, in quoting this text as a proof of the doctrine, that Christ is superior to the angels: "I will be to him a Father, and he shall be to me a Son," (Hebrews 1:5.) Angels, and kings, and all who are regenerated by the Spirit of adoption, are called sons of God; but David, when God promises to take him for his son, is, by singular prerogative, elevated above all others to whom this designation is applied. This is still more apparent from the following verse, in which he is called God's first-born, because he is higher than all the kings of the earth; and this is an honor which transcends all the dignity both of men and angels. If it is objected, that David being a mortal man could not be equal to the angels, the obvious answer is, that if he is considered in himself, he cannot justly be elevated to the same rank with them, but with the highest propriety he may, in so far as for a time he represented the person of Christ. 28. And I will keep my mercy to him for ever. We see how God frequently repeats, that he had set up the kingdom of David with the express design of establishing it for ever. By placing his mercy first in order, and then adding his covenant, he points out the cause of this covenant, intimating in one word, that it is gratuitous, and that his grace is not only the foundation on which it rests, but also the cause why it is preserved inviolate. The amount is, that God will be always merciful to David, in order that his covenant may never fail. From this it follows, that its inviolability depends upon the mere good pleasure of God. In the next verse, God expresses the effect of his truth, declaring, that the posterity of David will sit for ever on the royal throne. There being nothing under heaven of long continuance, the days of heaven is an expression employed to denote everlasting duration. Whence it follows, that this prophecy cannot have its full accomplishment in any till we come to Christ, in whom alone, in the strict and proper sense, this everlasting duration is to be found. Footnotes: [541] "The allusion appears to us to be made to a cruel and unjust creditor, who exacts not only his just debts, but some exaggerated demand, with usurious interest, which was not permitted." -- Williams. [542] This means, that David's power should extend from the Mediterranean, or Great Sea, to the river Euphrates. Gejerus and Le Clerc have illustrated this passage from a speech addressed to Alexander by the Scythian ambassadors, in Q. Curtius, 50, 7." Si Dii habitum corporis tui aviditati animi parem esse voluissent, orbis te non caperet; altera manu orientem, altera occidentem contingeres." "If the gods had given thee a body proportionable to thy insatiable mind, the world would not be able to contain thee. Thou wouldst stretch forth one hand to the furthest extremities of the east, and the other to the utmost west." [543] "I will make him my first-born; i.e., as the eldest son of a family ranks the highest, and receives the most from his father, so shall David be first in the order of kings, who, when they are legitimate sovereigns, may be regarded as the sons of God, their common Father: comp. Genesis 27:1, etc.; Exodus 4:22; Deuteronomy 21:17; Psalm 2:7; Colossians 1:15. In Isaiah 14:30, by the first-born of the poor, is meant the extreme of that class, they who are the poorest of the poor." -- Cresswell. [544] "Sicuti nugantur Sophistae." -- Lat. "Comme gazouillent ces brouillons et Sophistes de Sorbonistes." -- Fr.

8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt ( Ps 87:4 ), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.

15. His government of righteousness is served by "mercy" and "truth" as ministers ( Ps 85:10-13 ). know the joyful sound —understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet ( Le 25:9 , &c.). walk … countenance —live in His favor ( Ps 4:6 ; 44:3 ).

16, 17. in —or, "by" thy righteousness —Thy faithful just rule. glory —or, "beauty." of their strength —They shall be adorned as well as protected. our horn —exalt our power ( Ps 75:10 ; Lu 1:69 ).

19-37. Then —when the covenant was established, of whose execution the exalted views of God now given furnish assurance. thou … to thy holy one —or godly saint, object of favor ( Ps 4:3 ). Nathan is meant ( 2Sa 7:17 ; 1Ch 17:3-15 ). laid help —literally, "given help." David was chosen and then exalted.

26, 27. first-born —one who is chief, most beloved or distinguished ( Ex 4:22 ; Col 1:15 ). In God's sight and purposes he was the first among all monarchs, and specially so in his typical relation to Christ.

28-37. This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations any of them might be faithless and so punished, their typical relation shall continue. His oath confirms His promise, and the most enduring objects of earth and heaven illustrate its perpetual force ( Ps 72:5 , 7 , 17 ).

9. “O Lord God of Hosts, who is like unto Thee? Thy truth, most mighty Lord, is on every side” (ver. 8). Great is Thy power: Thou hast made Heaven and earth, and all things that in them are: but greater still is thy loving-kindness, which has shown forth Thy truth to all around Thee. For if Thou hadst been preached only on the spot where Thou didst deign to be born, to suffer, to rise again, to ascend; the truth of that promise of God would have been fulfilled, to confirm the promises made unto the fathers: but the promise, “that the Gentiles may glorify God for His mercy,” Rom. xv. 9. Matt. xxvi. 64. 10. …For ye have heard, like men accustomed to the watering of the clouds of God, “Thy truth” then “is in the circuit of Thee.” But when without persecutions, when without opposition, since it is said, that “He was born for a sign which shall be spoken against”? Luke ii. 34. 1 Cor. x. 13. 11. Lastly, what hast Thou done in the sea itself, to pacify its rage, and to weaken it? “Thou hast humbled the proud E.V. Rahab. Amos ix. 3. Ps. civ. 26. Col. ii. 14.

12. “The heavens are thine, the earth also is Thine” (ver. 11). From Thee, over Thy earth they rain. Thine are the heavens, by whom is preached Thy truth in circuit of Thee; “Thine is the earth,” which has received Thy truth in circuit of Thee; and what has resulted from that rain? “Thou hast laid the foundation of the round world, and all that therein is.” “Thou hast created the north and the seas” (ver. 12). For nothing has any power against Thee, against its Creator. The world indeed may rage through its own malice, and the perversity of its will; does it nevertheless pass over the bound laid down by the Creator, who made all things? Why then do I fear the north wind? Why do I fear the seas? In the north indeed is the devil, who said, “I will sit in the sides of the north; I will be like the Most High;” Isa. xiv. 13, 14. 13. “Thabor and Hermon shall rejoice in Thy name.” Those mountains are here understood, but they have a meaning. “Thabor and Hermon shall rejoice in Thy name.” Thabor, when interpreted, signifies an approaching light. But whence comes the light of which it is said, “Ye are the light of the world,” Matt. v. 14. John i. 9. Ps. cxv. 1, 2.

14. “Thou hast a mighty arm” (ver. 13). Let no man arrogate anything to himself. “Thou hast a mighty arm:” by Thee we were created, by Thee we have been defended. “Thou hast a mighty arm: strong be Thy hand, and high be Thy right hand.”

15. “Righteousness and judgment are the preparation of Thy seat” (ver. 14). Thy righteousness and judgment will appear in the end: they are now hidden. Of Thy righteousness it is treated in another Psalm, Ps. ix. Tit. Matt. xxv. 33. Ps. xxv. 10.

16. In all these things shall we not rejoice? or shall we contain our joy? or shall words suffice for our gladness? or shall the tongue be able to express our rejoicing? If therefore no words suffice, “Blessed is the people, O Lord, that knoweth glad shouting” (ver. 15). O blessed people! dost thou conceive aright, dost thou understand, glad shouting? For except thou understand glad shouting, thou canst not be blessed. What do I mean by understanding glad shouting? Whether thou knowest the source of that rejoicing which is beyond words to express. For this joy is not of thyself, since “he that glorieth, let him glory in the Lord.” 1 Cor. i. 31. Rom. x. 2, 3.

17. “For Thou art the glory of their strength: and in Thy good pleasure Thou shalt lift up our horns” (ver. 17): because it has seemed good to Thee, not because we are worthy.

18. “For of the Lord is our taking up” (ver. 18). For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up. “For of the Lord is (our Oxf. mss. “our.”

19. “Thou spakest sometime in vision unto Thy sons, and saidst” (ver. 19). Thou spakest in thy vision. Thou didst reveal this to Thy Prophets. For this reason Thou spakest in vision, that is, in revelation: whence Prophets were called seers. They saw something within, which they were to speak without: and secretly they heard what they preached openly. 1 Sam. iii. 9–18.

20. “I have found David My servant:” that David from David’s seed: “with My holy oil have I anointed Him” (ver. 20): for it is said of Him, “God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” Ps. xlv. 7.

21. “My hand shall hold Him fast, and My arm shall strengthen Him” (ver. 21): because there was a taking up of man; because flesh was assumed in the Virgin’s womb, Luke i. 31. Phil. ii. 6, 8.

22. “The enemy shall not be able to do him violence” (ver. 22). The enemy rages indeed but he shall not be able to do Him violence: he is wont to hurt, but he shall not hurt. How then shall he afflict Him? he will exercise Him, but he shall not hurt Him. There shall be profit in his raging; for those against whom he rages shall be crowned in their conquering. For how is he conquered, if he rages not against us? or where is God our helper, if we fight not? The enemy therefore shall do what is in his power; but “he shall not be able to do Him violence: the son of wickedness shall not come nigh to hurt Him.”

23. “I will cut in pieces His enemies before His face” (ver. 23). They are cut in pieces from their conspiracy, and in that they believe they are cut in pieces; for they believe by degrees; as when the calf’s head was ground small, they will come to be the drink of God’s people. For Moses ground down the calf’s head, and sprinkled it upon the water, and made the children of Israel drink it. Exod. xxxii. 20.

24. “My truth also and My mercy is with Him” (ver. 24). All the paths of the Lord are mercy and truth. Remember, as much as ye can, how often these two attributes are urged upon us, that we render them back to God. For as He showed us mercy that He might blot out our sins, and truth in fulfilling His promises; so also we, walking in His path, ought to give back to Him mercy and truth; mercy, in pitying the wretched; truth, in not judging unjustly. Let not truth rob you of mercy, nor mercy hinder truth: for if through mercy you shall have judged contrary to truth, or by rigorous truth shall have forgotten mercy, you will not be walking in the path of God, where “mercy and truth meet together.” Ps. lxxxv. 10.

25. “I will set His hand also in the sea” (ver. 25): that is, He shall rule over the Gentiles; “and His right hand in the floods.” Rivers run into the sea: avaricious men roll onwards into the bitterness of this world: yet all these kinds of men will be subject to Christ.

“And I will make Him my first-born; higher than the kings of the earth” (ver. 27). Our Martyrs, whose birthdays we are celebrating, shed their blood on account of these things, which were believed though not yet seen; how much more brave ought we to be, as we see what they believed? For they had not yet seen Christ raised on high among the kings of the earth: as yet princes were taking counsel together against the Lord and His Anointed: what follows in the same Psalm was not then fulfilled, “Be wise now therefore, O ye kings: be learned, ye that are judges of the earth.” Ps. ii. 2, 10.

27. “My mercy will I keep for Him for ever: and my Testament faithful with Him” (ver. 28). On His account, the Testament is faithful: in Him the Testament is mediated: He is the Sealer, the Mediator of the Testament, the Surety of the Testament, the Witness of the Testament, the Heritage of the Testament, the Coheir of the Testament.

28. “His seed will I make to endure world without end” (ver. 29). Not only for this world, but unto the world without end: In seculum seculi. Gal. iii. 15, 29. Ps. cii. 27. Oxf. mss. add “which are,” etc. [Here he adds: “Let us, if you please, reserve what remains; since the Psalm is a long one, and we have yet some farther opportunity of speaking with you in Christ’s name. Refresh your strength therefore: I do not mean that of your mind, for in mind I see that you are incapable of fatigue; but on account of the slaves of the soul, that your bodies may be sustained in their service, refresh yourselves for a little, and being refreshed return to your meal.”—C.]

These verses are full of the praises of God. Observe, I. Where, and by whom, God is to be praised. 1. God is praised by the angels above: The heavens shall praise thy wonders, O Lord! Psa 89:5; that is, "the glorious inhabitants of the upper world continually celebrate thy praises." Bless the Lord, you his angels, Psa 103:20. The works of God are wonders even to those that are best acquainted and most intimately conversant with them; the more God's works are known the more they are admired and praised. This should make us love heaven, and long to be there, that there we shall have nothing else to do but to praise God and his wonders. 2. God is praised by the assemblies of his saints on earth (praise waits for him in Zion); and, though their praises fall so far short of the praises of angels, yet God is pleased to take notice of them, and accept of them, and reckon himself honoured by them. "Thy faithfulness and the truth of thy promise, that rock on which the church is built, shall be praised in the congregation of the saints, who owe their all to that faithfulness, and whose constant comfort it is that there is a promise, and that he is faithful who has promised." It is expected from God's saints on earth that they praise him; who should, if they do not? Let every saint praise him, but especially the congregation of saints; when they come together, let them join in praising God. The more the better; it is the more like heaven. Of the honour done to God by the assembly of the saints he speaks again (Psa 89:7): God is greatly to be feared in the assembly of the saints. Saints should assemble for religious worship, that they may publicly own their relation to God and may stir up one another to give honour to him, and, in keeping up communion with God, may likewise maintain the communion of saints. In religious assemblies God has promised the presence of his grace, but we must also, in them, have an eye to his glorious presence, that the familiarity we are admitted to may not breed the least contempt; for he is terrible in his holy places, and therefore greatly to be feared. A holy awe of God must fall upon us, and fill us, in all our approaches to God, even in secret, to which something may very well be added by the solemnity of public assemblies. God must be had in reverence of all that are about him, that attend him continually as his servants or approach him upon any particular errand. See Lev 10:3. Those only serve God acceptably who serve him with reverence and godly fear, Heb 12:28. II. What it is to praise God; it is to acknowledge him to be a being of unparalleled perfection, such a one that there is none like him, nor any to be compared with him, Psa 89:6. If there be any beings that can pretend to vie with God, surely they must be found among the angels; but they are all infinitely short of him: Who in the heaven can be compared with the Lord, so as to challenge any share of the reverence and adoration which are due to him only, or to set up in rivalship with him for the homage of the children of men? They are sons of the mighty, but which of them can be likened unto the Lord? Nobles are princes' peers; some parity there is between them. But there is none between God and the angels; they are not his peers. To whom will you liken me, or shall I be equal? saith the Holy One, Isa 40:25. This is insisted on again (Psa 89:8): Who is a strong Lord like unto thee? No angel, no earthly potentate, whatsoever, is comparable to God, or has an arm like him, or can thunder with a voice like him. Thy faithfulness is round about thee; that is, "thy angels who are round about thee, attending thee with their praises and ready to go on thy errands, are all faithful." Or, rather, "In every thing thou doest, on all sides, thou approvest thyself faithful to thy word, above whatever prince or potentate was." Among men it is too often found that those who are most able to break their word are least careful to keep it; but God is both strong and faithful; he can do every thing, and yet will never do an unjust thing. III. What we ought, in our praises, to give God the glory of. Several things are here mentioned. 1. The command God has of the most ungovernable creatures (Psa 89:9): Thou rulest the raging of the sea, than which nothing is more frightful or threatening, nor more out of the power of man to give check to; it can swell no higher, roll no further, beat no harder, continue no longer, nor do any more hurt, than God suffers it. "When the waves thereof arise thou canst immediately hush them asleep, still them, and make them quiet, and turn the storm into a calm." This coming in here as an act of omnipotence, what manner of man then was the Lord Jesus, whom the winds and seas obeyed? 2. The victories God has obtained over the enemies of his church. His ruling the raging of the sea and quelling its billows was an emblem of this (Psa 89:10): Thou hast broken Rahab, many a proud enemy (so it signifies), Egypt in particular, which is sometimes called Rahab, broken it in pieces, as one that is slain and utterly unable to make head again. "The head being broken, thou hast scattered the remainder with the arm of thy strength." God has more ways than one to deal with his and his church's enemies. We think he should slay them immediately, but sometimes he scatters them, that he may send them abroad to be monuments of his justice, Psa 59:11. The remembrance of the breaking of Egypt in pieces is a comfort to the church, in reference to the present power of Babylon; for God is still the same. 3. The incontestable property he has in all the creatures of the upper and lower world (Psa 89:11, Psa 89:12): "Men are honoured for their large possessions; but the heavens are thine, O Lord! the earth also is thine; therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us. The world and the fulness thereof, all the riches contained in it, all the inhabitants of it, both the tenements and the tenants, are all thine; for thou hast founded them," and the founder may justly claim to be the owner. He specifies, (1.) The remotest parts of the world, the north and south, the countries that lie under the two poles, which are uninhabited and little known: "Thou hast created them, and therefore knowest them, takest care of them, and hast tributes of praise from them." The north is said to be hung over the empty place; yet what fulness there is there God is the owner of it. (2.) The highest parts of the world. He mentions the two highest hills in Canaan - "Tabor and Hermon" (one lying to the west, the other to the east); "these shall rejoice in thy name, for they are under the care of thy providence, and they produce offerings for thy altar." The little hills are said to rejoice in their own fruitfulness, Psa 65:12. Tabor is commonly supposed to be that high mountain in Galilee on the top of which Christ was transfigured; and then indeed it might be said to rejoice in that voice which was there heard, This is my beloved Son. 4. The power and justice, the mercy and truth, with which he governs the world and rules in the affairs of the children of men, Psa 89:13, Psa 89:14. (1.) God is able to do every thing; for his is the Lord God Almighty. His arm, his hand, is mighty and strong, both to save his people and to destroy his and their enemies; none can either resist the force or bear the weight of his mighty hand. High is his right hand, to reach the highest, even those that set their nests among the stars (Amo 9:2, Amo 9:3; Oba 1:4); his right hand is exalted in what he has done, for in thousands of instances he has signalized his power, Psa 118:16. (2.) He never did, nor ever will do, any thing that is either unjust or unwise; for righteousness and judgment are the habitation of his throne. None of all his dictates or decrees ever varied from the rules of equity and wisdom, nor could ever any charge God with unrighteousness or folly. Justice and judgment are the preparing of his throne (so some), the establishment of it, so others. The preparations for his government in his counsels from eternity, and the establishment of it in its consequences to eternity, are all justice and judgment. (3.) He always does that which is kind to his people and consonant to the word which he has spoken: "Mercy and truth shall go before thy face, to prepare thy way, as harbingers to make room for thee - mercy in promising, truth in performing - truth in being as good as thy word, mercy in being better." How praiseworthy are these in great men, much more in the great God, in whom they are in perfection!

O Lord God of hosts,.... Of all the hosts of heaven, the sun, moon, and stars, and of all the heavenly hosts of angels, of all the armies in heaven, and the inhabitants of the earth: who is a strong Lord like unto thee? he is Jah, or Jehovah, and he alone is so, and is the most High in all the earth, Psalm 83:18 and there is none like him for his great power and strength, by which he has made the heavens and the earth, and upholds them in their being; and by which he has redeemed his people, plucked them out of the hands of sin and Satan, and preserves them safe to his kingdom and glory: see Job 40:9, or to thy faithfulness round about thee; none so faithful as the Lord, none to be trusted as he, either angels or men; some understand it of the faithful ones that are about him, his trusty servants the angels, who stand round about him ready to do his will; or the glorified saints that are with him, the called, chosen, and faithful; see Psalm 103:19 or rather the words are to be read, "and thy faithfulness is round about thee"; and so the Targum, "and thy truth (or faithfulness) surroundeth thee:'' look all around him, and his faithfulness is everywhere to be seen; to himself, and the perfections of his nature; to his Son, and agreements with him; and to his counsels of old, his purposes and decrees, and to his covenant and promises: he is as it were clothed with faithfulness, and it appears in all the dispensations of his providence and grace.

Thou rulest the raging of the sea,.... The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threatens vessels upon it with utter ruin and destruction; but the Lord, who has it under his dominion and government, restrains it; he has made and can manage it, and he only: his power over it is seen in assigning it its place, and ordering the waters of it to it when first made; in placing the sand for its boundary by a perpetual decree, which it cannot pass; by commanding the stormy wind to lift up its waves, and by making the storm a calm, and the waves thereof still; see Psalm 107:25, instances of this were at the universal deluge, and at the Red sea: when the waves thereof arise, thou stillest them; when the sea lifts up its waves, and both lift up their voice, and make a noise, and roar, the Lord hushes them, and makes them still and quiet, as a parent its child when it cries, or a master his scholars, when they are noisy and tumultuous; so Christ rebuked the wind, and checked the raging sea, and made it calm, when the ship in which he was with his disciples was covered with its waves; and as this is mentioned here as an instance of the great power and strength of the Lord of hosts, so that was a proof and evidence of the true and proper divinity of our Lord Jesus Christ, Matthew 8:24, all this may be understood, in a mystical sense, of the sea of this world, and the wicked inhabitants of it, who are as the troubled sea, and cannot rest, casting up mire and dirt, reproaching and blaspheming God and man; and particularly of tyrannical princes and potentates, who are like the proud waters and raging waves of the sea; but the Lord on high is mightier than they, and can and does restrain their wrath and rage, so that his people have nothing to fear from them; see Psalm 124:3.

Thou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Psalm 87:4 or the Egyptians, and particularly Pharaoh their king; so the Targum explains it, "Rahab or the proud one, this is Pharaoh the wicked;'' who and his people were broken to pieces by the plagues that were brought upon them, especially when all their firstborn were slain; and he and his host were broke in pieces at the Red sea, and were seen by the Israelites on the shore, all dead men; and this was done as easily by the Lord, as one slain with the sword, as a dead carcass which has no life, power, and strength to defend itself, may be trampled upon, crushed, bruised, and broken to pieces, by a living man. All this may be an emblem of the Lord's breaking in pieces the proud and insolent one Satan, as Rahab signifies; of his breaking his head, destroying his works, and spoiling his principalities and powers; and indeed of his destruction of every proud and haughty sinner, that says, Pharaoh like, who is the Lord, that I should obey him? and of every vain boaster, and self-righteous person, that trusts in his own righteousness, and will not submit to the righteousness of Christ; and particularly of mystical Egypt, the proud beast of Rome, antichrist, who sits in the temple of God as if he was God, showing himself to be so, blaspheming God, his name, his tabernacle, and his saints; who will be broken to shivers as a potter's vessel, when the vials of God's wrath are poured out, and at and by the coming of Christ: thou hast scattered thine enemies with thy strong arm; as the Egyptians were in the Red sea, by the waves of it, and cast upon the shore by them; and as the Amorites were by Moses, and the Canaanites by Joshua; which instances may be here referred unto; see Numbers 10:35 these are further proofs of the power and strength of the Lord, Job 40:9.

The heavens are thine,.... They are made and inhabited by him, they are the work of his hands, and the seat of his majesty, and the throne of his glory; the angels of heaven are his, his creatures and servants; the several heavens are his, the airy, starry, and third heavens; the place and state of the blessed and glorified saints is of his preparing and giving: the earth also is thine; the whole terraqueous globe, and all that is in it, being made, preserved, and continued by him, and by him given to the sons of men, Psalm 116:15, as for the world, and the fulness thereof: the habitable world, and all that dwell therein, all the children of men, the beasts of the field, and cattle on a thousand hills, and the provisions for them all; which is the goodness of the Lord, the earth is full of; these are all the Lord's; see Psalm 24:1, thou hast founded them; the world, and the inhabitants of it; the earth is founded upon the seas, and the world upon nothing; and the inhabitants are wonderfully preserved and continued by the power and providence of God; see Psalm 24:2.

The two extreme parts of the world, the northern and southern poles, whether inhabited or uninhabited, are created by the Lord, to answer some purpose or another; see Job 26:7. Tabor and Hermon shall rejoice in thy name; Tabor was a mountain in the western part of Galilee, in the tribe of Zebulun, Joshua 19:12. This mountain, according to Mr. Maundrell (a), stands by itself in the plain of Esdraelon, about 1200 to 1800 yards within the plain; it has a plain area at top, most fertile and delicious, of an oval figure, extended about six hundred yards in breadth, and twice that in length; this area is enclosed with trees on all parts, except towards the south, in which there are in several places cisterns of good water. It is generally thought to be the mountain Christ was transfigured upon before his disciples; and if so, it might then be said to rejoice in his name, when he appeared in so glorious a form upon it; Moses and Elias talking with him, and a voice from the excellent Glory declaring him his beloved Son; and especially the disciples rejoiced in his name there and then, who could say, It is good for us to be here, Matthew 17:1. Hermon was a mountain called by the Sidonians Sirion, and by the Amorites Shenir, Deuteronomy 3:8 and was in the east; and so Mr. Maundrell (b), speaking of Tabor, says, not many miles eastward you see Mount Hermon, at the foot of which is seated Nain, famous for our Lord's raising the widow's son there, Luke 7:11, there was an Hermon near Mount Tabor, thought likely to be here meant; but, be these mountains where and what they may, they were no doubt very high and fruitful ones, clothed with fruitful trees and grass, and covered with flocks; which made the proprietors and all the beholders rejoice in the goodness, wisdom, and power of God: the Targum in the king's Bible gives the four quarters very truly, "the desert of the north, and the inhabitants of the south, thou hast created; Tabor on the west, and Hermon on the east, praise in thy name.'' (a) Journey from Aleppo to Jerusalem, p. 113, 114, Ed. 7. (b) Journey from Aleppo to Jerusalem, p. 115, Ed. 7.

Thou hast a mighty arm,.... Christ is the arm of the Lord, and a mighty one he is, and so is the Gospel, which is the power of God unto salvation; here it seems to design the almighty power of God, displayed in the works of creation and providence; see Isaiah 51:9. strong is thy hand; thy "left hand", as some, it being distinguished from his right hand, mentioned in the next clause; the Targum adds, "to redeem thy people;'' the work of redemption was put into the hand of Christ, and it prospered in his hand, and his own arm brought salvation to him; and his hand is strong to keep and preserve his people, where they are put, and where they are safe; and the hand of the Lord is strong to correct and chastise them, and sometimes his hand lies heavy upon them, and presses them sore, when it becomes them to humble themselves under his "mighty hand": and it also strong to punish his and their enemies: and high is thy right hand; when it is lifted up in a way of judgment against wicked men, and for the defence of his people, then may it be said to be exalted: and it is high enough to reach the highest and most powerful of his adversaries; see Psalm 118:16. The Targum adds, "to build the house of thy sanctuary.'' Some render (c) these two last clauses as a wish or prayer; "let thy hand be strong, and let thy right hand be lifted up". (c) So Paginus, Montana, and V. L.

Justice and judgment are the habitation of thy throne,.... The seat and throne on which he sits; all the administrations of his kingly power in the government of the world, in the salvation of his people, and in the punishment of his enemies, being according to the strict rules of justice and judgment: or "the preparation of thy throne" (d); all that the Lord does according to the counsel of his will; and these counsels were of old, and were formed in strict justice and judgment, and were a preparation for his future government in providence and grace: or "the establishment of thy throne" (e); the throne of an earthly king is established by righteousness; and so the throne of God, and of Christ, is ordered and established with justice and judgment in the exercise of righteousness for evermore, Proverbs 16:12. mercy and truth shall go before thy face; be and appear wherever he is; all his ways are mercy and truth, Psalm 25:10, "mercy" in pardoning and saving sinners that come unto him by Christ; and "truth" in performing all his purposes and promises; and these make the joyful sound next mentioned. (d) "praeparatio sedis tuae". V. L. so the Sept. (e) Basis, "fulchrum et stabilimentum", Michaelis.

Blessed is the people that know the joyful sound,.... Of the love, grace, and mercy of God displayed in Christ, of peace and pardon by his blood, of justification by his righteousness, of atonement by his sacrifice, and of complete salvation by his obedience, sufferings, and death; this is the sound of the Gospel, and a joyful one it is to sensible sinners; and is so called in allusion either to a shout made upon a victory gained, and such a sound is the Gospel; it declares victory by Christ over sin, Satan, the world, and death, and every enemy; and that he has made his people more than conquerors over them; or to the jubilee trumpet, which proclaimed liberty and a restoration of inheritances, Leviticus 25:9 and so the Gospel proclaims liberty to the captives, freedom from the dominion of sin, and condemnation by it, from the tyranny of Satan, and the bondage of the law; and gives an account of the inheritance the saints have in Christ, and through his death, to which they are regenerated, and for which they are made meet by the Spirit of God, and of which he is the seal and earnest: or to the silver trumpets, for the use of the congregation of Israel, and blown at their solemn feasts, and other times, and were all of a piece, Numbers 10:1, the trumpet of the Gospel gives a certain sound, an even one, a very musical one; there is no jar nor discord in it; is a soul charming alluring sound, and very loud; it has reached, and will reach again, to the ends of the earth, Romans 10:18, it is a blessing to hear it, but it is a greater to "know" it, not merely notionally, but spiritually and experimentally; so as not only to approve of it, and be delighted with it, but so as to distinguish it from all other sounds; and by faith to receive it, and appropriate the things it publishes to a man's own soul; and such must be "blessed", or happy persons, for the reasons following in this verse, and in Psalm 89:16, they shall walk, O Lord, in the light of thy countenance: enjoy the gracious presence of God, have the manifestation of himself, the discoveries of his love, communion with him through Christ, and the comforts of the Holy Spirit, and these continued; so that they shall walk in the sunshine of these things, though not always; for sometimes they walk in darkness, and see no light; but it is an unspeakable mercy and blessing to walk herein at any time, for ever so short a season, see Psalm 4:6.

In thy name shall they rejoice all the day,.... That know the joyful sound, and walk in the light of God's countenance, as they have reason to do; these will "rejoice" in the Lord himself, for his "name" is himself; in the perfections of his nature, as displayed in redemption and salvation by Christ; in him as the God of all grace, as their covenant God and Father in Christ, and the God of their salvation; and they will rejoice in Christ, in his name, in which is salvation, and therefore precious; in his person, blood, righteousness, sacrifice, and fitness; and that "all the day" long, continually; there is always reason, ground, and matter for rejoicing in Christ, though it is sometimes interrupted by sin, temptation, and desertion; see Philippians 4:4. and in thy righteousness shall they be exalted; from a low estate of sin and misery to an high estate of grace and glory; from a state of condemnation and death to a state of justification of life; from being beggars on the dunghill, to sit among princes, and to inherit the throne of glory; such as are clothed with the righteousness of the Son of God are exalted to great honour, as to be admitted into the presence of the King of kings in raiment of needlework, to stand at his right hand in gold of Ophir, and to live and reign with him for evermore in his kingdom and glory.

For thou art the glory of their strength,.... By which they walk, and do all they do, exercise every grace, and discharge their duty; they have their strength from Christ, as well as their righteousness, without whom they can do nothing, but all things through him strengthening them; and as his righteousness exalts them, his strength adorns and glorifies them; how glorious and beautiful does a believer look, that is strong in the Lord, and in the power of his might, in the grace that is in Christ, and in the exercise of faith on him, giving glory to God; on whom the power of Christ rests, and it overshadows, and in whose weakness his strength is made perfect! and in thy favour our horn shall be exalted; either Christ, the Horn of their salvation, who in an acceptable time, in the time of God's favour, or good will, was heard and helped by him as man, carried through his sufferings and death, was raised from the dead, and exalted at his right hand; see Psalm 89:24 or the saints themselves, their power and strength, kingdom and glory; by the special favour of God in Christ, their mountain is made so strong, and they so highly exalted, as that they think they shall never be moved; and in the latter day the mountain of the Lord's house shall be exalted above the hills, Psalm 30:6.

For the Lord is our defence,.... From all their enemies, being all around them, as a wall of fire to protect them, and as the mountains were round about Jerusalem, and being kept by his power as in a fortress, strong hold, or garrison, unto salvation; or our shield (f); see Psalm 84:9 as are his favour, righteousness, and salvation, Psalm 5:12 or "to the Lord belongs our defence or shield" (g) our protection and salvation is from him: and the Holy One of Israel is our King; he who was to be, and is of Israel according to the flesh, and is holy in his nature, life, and office; he is King of saints, that rules over them, protects and defends them, and therefore they must be happy: or "to" or "with the Holy One of Israel is our king" (h); Christ is King of Zion by designation, appointment, and constitution, of God the Holy One of Israel, the holy God that has chosen Israel for his peculiar people; though it rather seems that Christ is the Holy One by what follows. (f) "clypeus noster", Pagninus, Montanus, Vatablus, Tigurine version; "scutum nostrum", Junius & Tremellius, Piscator. (g) "Domino", Pagninus, Montanus. (h) "et sancto Israelis", Pagninus, Montanus.

Then thou spakest in vision to thy Holy One,.... Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, 1 Samuel 16:1. The Vulgate Latin version reads it "to thy Holy Ones": and so the Targum, with which agree the Septuagint and Arabic versions, which render it "thy sons"; and the Syriac version "his righteous ones", and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David's family, 2 Samuel 7:4, &c. Aben Ezra interprets it of the singers, Heman, Ethan, and others; and Jarchi of Gad and Nathan: but the whole is rather to be understood of David's son, the Messiah; and it may be rendered "concerning thy Holy One" (i) as he is called, Psalm 16:10, concerning whom in vision, that is, in prophecy, see Isaiah 1:1. The Lord said, by the mouth of his holy prophets, from the beginning of the world, the following things: and saidst, I have laid help upon one that is mighty; this "mighty" One is the Messiah, the mighty God, the mighty Man, the mighty Mediator and Redeemer; who was mighty to save to the uttermost, and was every way fit for and equal to the work of a Redeemer; for which reason the Lord "laid help" upon him, not for himself; for this is not to be understood of help promised or given him as man and Mediator: this is after spoken of, Psalm 89:21, but for others; and so the Targum adds, "for my people": laying it on him is no other than ordering or enjoining him, to which he agreed, to help his people out of that miserable condition they were fallen into, through Adam's transgression, and their own sins, out of which they could not help themselves: the work assigned to Christ, and devolved on him in council and covenant, was to help them out of this estate by price and power; and to help them on in their way to heaven, through all difficulties, trials, and temptations; and to help them to heaven itself, and introduce them there: and being thus laid upon him, according to his Father's will and purpose, and with his own consent, it was found in him, and exercised by him, Hosea 13:9. I have exalted one chosen out of the people; the same as before, the Messiah, God's elect, his chosen One, Isaiah 42:1 "chosen" to be the head of the church, to be the Mediator between God and man, and to be the Saviour and Redeemer of lost sinners; to be the foundation and corner stone in the spiritual building, and to be the Judge of quick and dead: and he was "chosen out of the people"; out of the vast number of the individuals of human nature God determined to create, there was a certain number which he selected for himself, for his own glory, and to be eternally happy with him; and out of these he singled one "individuum" of human nature, to be united to the eternal Word, the second Person in the Trinity; and which may be truly said to be the "chiefest among", or, as the Septuagint version has it, "chosen out of ten thousand", Sol 5:10, this the Lord "exalted" to the grace of union to the Son of God, whereby it became higher than angels and men, and to have a more excellent name than either of them, it bearing the name of him to whom it is united, Hebrews 1:4, and he has exalted him to the offices of Prophet, Priest, and King, for which he is anointed above his fellows; and he has also, having done his work, highly exalted him at his right hand; angels, principalities, and powers, being subject to him. (i) "de pio tuo", Cocceius; "de sancto tuo", Gejerus.

I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name; See Gill on Psalm 89:3, and his "finding" him does not suppose any ignorance of him, nor anxious solicitude in seeking him, nor any fortuitous event; but is attributed to God by an anthropopathy, or speaking after the manner of men; for it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Saviour of sinners, and to be a ransom for them, Job 33:24. The Apostle Paul seems to refer to this passage in Acts 13:22. with my holy oil have I anointed him: not with material oil, as David, his type, 1 Samuel 16:13 but with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law; the oil of gladness with which Christ was anointed above his fellows, and without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity; for so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator; and from this anointing he has the name of Messiah and Christ, both which signify anointed, Acts 10:38.

With whom my hand shall be established,.... A promise of God's gracious presence with Christ, as man and Mediator, which is his work; of a communication of grace and strength from him, to carry him through it; and of his supporting and upholding him under it; which hand of his power and grace would be always prepared and ready for him, as the word (a) signifies, and stable and firm with him, so that he should have success in it; the pleasure of the Lord should prosper in his hand; so the Targum, "for my hands are prepared for his help;'' the Septuagint, Vulgate Latin, and all the eastern versions, "mine hand shall help him"; and which is confirmed in the next words: mine arm also shall strengthen him; in the human nature, subject to and encompassed with infirmities: this shows the greatness of the work of man's redemption, which no creature could effect; it required the arm and power of the Lord to be exerted, and by which Christ was made strong by the Lord, both for himself, and for the working out of salvation for us; which he did when he travelled in the greatness of his strength, standing up under the mighty weight of our sins, and the wrath of God; and yet failed not, nor was he discouraged, till his own arm brought salvation to him; see Psalm 80:17. (a) "parate erit", Musculus, Muis; so the Targum.

The enemy shall not exact upon him,.... The enemy is the devil, as in the interpretation of the parable of the tares, Matthew 13:39, the implacable enemy of Christ and his church; and yet, notwithstanding all his enmity and malice, he could not "exact", or get more inflicted on him, than the law and justice of God required of him, as the sinner's surety; or could not "exact" a tribute of him, or make him tributary to him; or, in other words, conquer him, and subject him to him: so far from it, that he was conquered by Christ, and all his principalities and powers spoiled; or could not "deceive" him, in which sense the word (b) is sometimes used; and so the Targum here: though he deceived Eve, he could not deceive the Messiah, the seed of the woman; he tried it, in person, by his temptations in the wilderness, and by his agents and instruments, the Scribes and Pharisees: but in vain, and to no purpose; he could not succeed: nor the son of wickedness afflict him: at least not always: he was indeed afflicted, as by wicked men, and by Satan the wicked one, yet not so as to be overcome by any; and as Christ personal, so Christ mystical, or his church and people, are afflicted by the sons of wickedness; yet, sooner or later, they are delivered out of all their afflictions. Antichrist, that man of sin, and son of perdition, that wicked one, that is eminently so, and may be well called "the son of wickedness", has long and greatly oppressed the people of Christ, and his interest; but he shall not always; he shall be destroyed with the spirit of his mouth, and with the brightness of his coming, 2 Thessalonians 2:3. This passage is applied to the Messiah by the Jews (c). (b) "non imponet ei", Tigurine version; "non seducet eum", so some in Vatablus; "non decipiet eum", Gejerus, Schmidt. (c) Yalkut Simeoni, par. 2. fol. 56. 3.

And I will beat down his foes before his face,.... In Judea, and in the Gentile world; more especially in Rome Pagan, and Rome Papal; in the most public manner, before his Gospel, and the ministry of it by his servants; and they shall either submit unto it, or be broken to pieces as a potter's vessel; for he must reign till all enemies are put under his feet, 1 Corinthians 15:25, and plague them that hate him; that would not have him to reign over them, the unbelieving Jews, and all the followers of antichrist; who are either plagued with the judgments of God here, or with everlasting punishment hereafter, with which they will be tormented for ever and ever, Luke 19:14 or "strike" (d) them with a rod of iron, with his wrath and vengeance; strike them down to the ground, and to the lowest hell. (d) "percutiam", Pagninus, Montanus, Musculus, Piscator, Michaelis.

But my faithfulness and my mercy shall be with him,.... The "faithfulness" of God was and is with Christ, in performing promises made to him respecting his work, and strength to do it, as man, and the glory that should follow; and also those made to his people in him, relating to grace here, and happiness hereafter: and though there was no "mercy" shown to Christ, as the surety of his people, but he was dealt with in strict justice; yet, as Mediator of the covenant, the special mercy of God is with him, even every blessing of it, called "the sure mercies of David"; and is only communicated through him; he is the mercy seat, from whence mercy is dispensed, and the propitiation through whom God is merciful to men; the words may be rendered, "my truth and my grace" (e), as they are by the Targum; and both are with Christ, the truth of doctrine, and all the fulness of grace, justifying, sanctifying, pardoning, adopting, and persevering grace, John 1:14, and in my name shall his horn be exalted, or "his glory", as the Targum; his power and dominion, of which the horn is an emblem; and his glory is displayed in having the same name his Father has: his name is expressive of his nature, being, and perfections, the name Jehovah; and his name of title and office "King of Kings, and Lord of lords"; or his name the Word of God, as the Targum; who, as such, is the brightness of his Father's glory: or the sense is, that, by the power of God, he should be raised from the dead, and have glory given him, and be exalted at his right hand, and made Lord and Christ; or by means of the Gospel, which is the name of the Lord, John 17:6, his kingdom and dominion should be spread in the world; see 1 Samuel 2:10. (e) "et veritas mea, et gratia mea", Cocceius, Gejerus, Michaelis.

I will set his hand also in the sea,.... Which is expressive not of his dominion over the sea, and of his power and authority over all things in it, which: he has by right of creation, and as Mediator, Psalm 8:5, of which there were instances in the days of his flesh, Matthew 8:26, but of his kingdom taking place in, and of his government over the inhabitants of the isles of the sea; and so the Targum, "I will set or place his government in the provinces of the sea;'' and which has been remarkably accomplished in our isles, where his Gospel has been preached, his kingdom set up, and he has had a race of subjects, and a seed, to serve him for many years: and his right hand in the rivers: or, as the Targum, "the power of his right hand in those that dwell by rivers;'' meaning such that dwell upon the continent, afar off from the sea, and whose countries are watered by rivers: so that both phrases denote the extent of Christ's kingdom in the continent, and in the islands of the sea; signifying, that it should reach everywhere, and be from sea to sea, and from the river to the ends of the earth, Psalm 72:8. Compare with this Revelation 10:1. Aben Ezra interprets it of David's prevailing over those that go in ships in the sea, and in rivers.

He shall cry unto me, thou art my Father,.... Not by creation, as he is the Father of angels and men; nor by adoption, as he is the Father of saints; but by generation, being the begotter of him, Psalm 2:7 so that he is Christ's own and proper Father, and Christ is his own and proper Son, John 5:18, and he frequently called him his Father, and asserted him to be in this relation to him, John 5:17, John 10:30, and addressed him, called upon him, and prayed unto him as such, Matthew 11:25, "my God"; that chose him to be the Mediator, Redeemer, and Saviour; who made a covenant with him, his chosen; who prepared and provided the human nature of Christ; anointed him with the gifts and graces of his Spirit, and supported him in his sufferings, and crowned him with glory and honour; whom Christ loved as his God, trusted in him as such, obeyed him, and prayed unto him: he called him his God, owned him to be so, and called upon him, and cried unto him, as such, John 20:17. God is the Father of Christ, as Christ is a divine Person; and he is the God of Christ, as Christ is man: these two relations frequently go together in the New Testament, John 20:17. It is added, and the Rock of my salvation; that bore him up, and where he stood firm, while he was working out the salvation of his people; and though he was not saved from sufferings and death, yet he was quickly delivered from the grave, and raised from the dead, and set at the right hand of God, where he must reign till all enemies are put under his feet.

Also I will make him my firstborn,.... Or, "make him the firstborn"; make him great, as Jarchi interprets it; give him the blessing, the double portion of inheritance: so Christ is made most blessed for ever, and has all spiritual blessings in his hands; and is heir of all things, and his people joint-heirs with him. Christ is God's "firstborn", or "first begotten", Hebrews 1:6, being begotten by him, and of him; and his firstbegotten, though none begotten after him; as the first that opened the womb, under the law, was called the firstborn, though none were ever born after; and in such sense his first begotten, as that he is his only begotten: and he is the firstborn, with respect to creatures; "he is the firstborn of every creature"; Colossians 1:15, being begotten and brought forth before any creature was in being, Proverbs 8:22, and, with respect to the saints, "he is the firstborn among many brethren", Romans 8:29, they are of the same nature, and in the same family, and in which Christ is a son, and the firstborn; and in all things he has the preeminence; and he is also "the firstborn from the dead", or "the first begotten of the dead", Colossians 1:18 being raised first from thence by his own power, and to an immortal life; and is the first fruits of them that sleep, and the efficient and meritorious cause of the resurrection of life, and the pattern and exemplar of it: even him the Father promises to make "higher than the kings of the earth"; having a kingdom of a superior nature to theirs, and a more extensive and durable one; and even they themselves shall be subject to him; hence he is called "King of kings", Revelation 19:16. This will be when their kingdoms become his; when they shall fall down before him, and worship him, and bring their riches and glory into his kingdom, or the New Jerusalem church state, Psalm 72:10. This passage is interpreted of the Messiah by the Jews (f). (f) In Shemot Rabba, s. 19. fol. 104. 4.

My mercy will I keep for him for evermore,.... That is, for his mystical body, his church and people; for whom stores of mercy are kept with him, to be laid out in their regeneration, pardon, salvation, and eternal life; for to them the mercy of God is from everlasting to everlasting, Psalm 103:17, unless this is to be understood of the "grace" and "kindness" (g) of God, as the word may be rendered; his free favour and love to Christ, which always continues; for as he was always his dearly beloved Son, that lay in his bosom from eternity, so he continued, throughout his state, of humiliation, his well beloved, in whom he was well pleased, and still is, and ever will: and my covenant shall stand fast with him; being made with him as the head and representative of his people, it remains, and will remain, sure, firm, and immoveable; its blessings are "sure mercies", and its promises are all "yea and amen in Christ": the stability of it, and of all that is in it, is owing to its being made with him, and being in his hands, who is the surety, Mediator, and messenger of it. (g) "bonitatem meam", Musculus, Tigurine version; "benignitatem meam", Junius & Tremellius, Piscator; "gratiam meam", Cocceius, Gejerus, Michaelis.

His seed also will I make to endure for ever,.... Not a race of kings from David, which ended at the Babylonish captivity; not the natural seed of David, not the Messiah himself, who sprung from him, but the Messiah's spiritual seed, which were given him by the Father, adopted through him, regenerated by his Spirit and grace, begotten through his Gospel, and the ministry of it, and born again in his church, and to whom he stands in the relation of the everlasting Father, Isaiah 9:6. The "enduring" of these "for ever" may denote the final perseverance of particular believers; which may be concluded from the relation of Christ, as an everlasting Father to them, who therefore must continue as his children; from his affection to them, from which there can be no separation; from their security in and by him, being in his hand, and in his heart; from their adoption, which is never revoked, being sons they are no more servants; from their regeneration of incorruptible seed; and from the nature of faith, which can never be lost: they that trust in the Lord are as Mount Zion, which endures for ever, Psalm 125:1 or it may be expressive of the duration of the church of Christ in general, throughout all periods of time, notwithstanding the malice and opposition of men and devils against it; see Matthew 16:18, and his throne as the days of heaven; a phrase signifying a great length of time, Deuteronomy 11:21 yea, invariable constancy and duration, Jeremiah 31:25 and indeed the throne of Christ is for ever and ever, and will be when the present earth and heavens are fled away, Psalm 45:6. Christ is upon a throne now in heaven, the same with his divine Father's; and here he must sit and reign, till all enemies are put under him; and he will be on a throne of glory when he judges the world, and in the New Jerusalem state for the space of a thousand years; and, after that, he will reign with his saints, and they with him, for evermore; his throne and kingdom are everlasting, Isaiah 9:7.

The covenant God made with David and his seed was mentioned before (Psa 89:3, Psa 89:4); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos 3:5), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa 55:3. I will make an everlasting covenant with you, even the sure mercies of David, Act 13:34. Now here we have an account of those sure mercies. Observe, I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken (Psa 89:19): Thou didst speak in vision to thy Holy One. God's promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, Sa2 7:12-17. Then, when the Holy One of Israel was their king (Psa 89:18), he appointed David to be his viceroy. But to all the prophets, those holy ones, he spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Mat 11:27. 2. How it was sworn to and ratified (Psa 89:35): Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did (Sa1 20:17); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king, by an oath (Heb 7:21); for his kingdom and priesthood are both unchangeable. II. The choice made of the person to whom the promise is given, Psa 89:19, Psa 89:20. David was a king of God's own choosing, so is Christ, and therefore both are called God's kings, Psa 2:6. David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake, able to save to the uttermost - mighty in strength, for he is the Son of God - mighty in love, for he is able experimentally to compassionate those that are tempted. He is the mighty God, Isa 9:6. 2. He is chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God's own providing; for the salvation, from first to last, is purely the Lord's doing. He has found the ransom, Job 33:24. We could never have found a person fit to undertake this great work, Rev 5:3, Rev 5:4. 4. God has laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven. In me is thy help, Hos 13:9. 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called Messiah, or Christ, the Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men. III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him. 1. With reference to himself, as king and God's servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking (Psa 89:21): With him my hand not only shall be, but shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: "My arm also shall strengthen him to break through and bear up under all his difficulties." No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him (Psa 89:22): The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God's justice, and then they could not exact upon him. The prince of this world cometh, but he has nothing in me, Joh 14:30. Nay, they not only shall not prevail against him, but they shall fall before him (Psa 89:23): I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos 13:14. Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ's enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luk 19:27. (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us (Psa 89:24): My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God's mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it (Psa 89:28): My mercy will I keep for him, to be disposed of by him, for evermore; in the channel of Christ's mediation all the streams of divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life, Jde 1:21; Joh 17:2. And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us: My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb 8:6. The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that all men might honour him (Joh 5:22, Joh 5:23); therefore it is here said, In my name shall his horn be exalted; this shall be his glory, that God's name is in him (Exo 23:21), and that he acts in God's name. As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged (Psa 89:25): I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and his right hand in the rivers, the inland countries that are watered with rivers. David's kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ (Rev 11:15), and the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, Psa 89:26, Psa 89:27. This is a comment upon these words in Nathan's message concerning Solomon (for he also was a type of Christ as well as David), I will be his Father and he shall be my Son (Sa2 7:14), and the relation shall be owned on both sides. [1.] He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him holy Father, righteous Father, and taught us to address ourselves to him as our Father in heaven. Christ, in his agony, cried unto God, Thou art my Father (Mat 26:39, Mat 26:42, O my Father), and, upon the cross, Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he ismy God and your God, Joh 20:17), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.] I will make him my firstborn. I see not how this can be applied to David; it is Christ's prerogative to be the firstborn of every creature, and, as such, the heir of all things, Col 1:15; Heb 1:2, Heb 1:6. When all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings, angels, authorities, and powers, being made subject to him, Pe1 3:22. 2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so (Psa 89:29, Psa 89:36): His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David. (1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, Psa 89:38. But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan's message (Sa2 7:14, Sa2 7:15), If he commit iniquity, I will chasten him, but my mercy shall not depart from him. Thus far David's seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time, - that, as long as Judah continued a kingdom, David's posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam's first, then in Baasha's, etc., - and that the family of David continued a family of distinction till that Son of D…

12. rejoice in thy name —praise Thy perfections by their very existence.

18. ( Margin ). Thus is introduced the promise to "our shield," "our king," David.

20. I have found —having sought and then selected him ( 1Sa 16:1-6 ).

21. will protect and sustain ( Isa 41:10 ),

22-25. by restraining and conquering his enemies, and performing My gracious purpose of extending his dominion—

25. hand [and] right hand —power ( Ps 17:7 ; 60:5 ). sea, and … rivers —limits of his empire ( Ps 72:8 ).