Psalms 89:30–52

In these verses we have, I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. "Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off." Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (Psa 89:38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, Psa 89:39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, Psa 89:39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, Psa 89:44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (Psa 89:40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (Psa 89:41) and make an easy prey of him; see Psa 80:12, Psa 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (Psa 89:42): "Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way." If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: "Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee." 4. It was disabled to help itself (Psa 89:43): "Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle." The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (Psa 89:45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon. From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world. II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy: - 1. The long continuance of the trouble (Psa 89:46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: "Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?" 2. The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being." Job pleads thus, Job 10:20, Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, Psa 89:45. (1.) He pleads the shortness and vanity of life (Psa 89:47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (Psa 89:49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isa 45:18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon. (2.) He pleads the universality and unavoidableness of death (Psa 89:48): "What man" (what strong man, so the word is) "is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come." We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations. 3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (Psa 89:49): "Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?" God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with. 4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (Psa 89:50, Psa 89:51): "Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies." (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: "I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of." (3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?" (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? Pe2 3:3, Pe2 3:4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake. III. The psalm concludes with praise, even after this sad complaint (Psa 89:52): Blessed be the Lor…

Psalm 89:30-37 30. If his children shall forsake my law, and walk not in my judgments; 31. If they violate [545] my ordinances, and keep not my statutes; 32. Then will I visit their transgression with my rod, [546] and their iniquity with stripes. 33. But my loving-kindness will I not withdraw from him; nor suffer my faithfulness to fail, [literally, nor will I lie in my truth.] 34. My covenant will I not break, nor alter that which hath proceeded from my lips. 35. Once have I sworn by my holiness, That I will not lie [547] to David. 36. His seed shall endure for ever; and his throne as the sun before me. 37. It shall be established for ever as the moon, and a faithful witness in the heaven. [548] Selah. 30. If his children shall forsake my law. The prophet proceeds yet farther, declaring, that although the posterity of David should fall into sin, yet God had promised to show himself merciful towards them, and that he would not punish their transgressions to the full extent of their desert. Moreover, to give the promise the greater efficacy, he always introduces God speaking, as if he presented to him a request corresponding with the precise words and express articles of his covenant. [549] It was very necessary that this should be added; for so easily do we slide into evil, and so prone are we to continual falls, that unless God, in the exercise of his infinite mercy, pardoned us, there would not be a single article of his covenant which would continue steadfast. God, therefore, seeing that it could not be otherwise, but that the posterity of David, in so far as it depended upon themselves, would frequently fall from the covenant, by their own fault, has provided a remedy for such cases, in his pardoning grace. Farther, as it is profitable for men to be subjected to divine correction, he does not promise that he will allow them to escape unpunished, which would be to encourage them in their sins; but he promises, that in his chastisements he will exercise a fatherly moderation, and will not execute vengeance upon them to the full extent which their sins deserve. It is also to be observed, that he promises pardon, not only for light offenses, but also for great and aggravated sins. It is not without cause that he uses these forms of expression, to forsake his law, to violate his statutes, not to walk in his judgments, and not to keep his commandments Nor is it without cause that he uses the word transgression, or perfidiousness, and iniquity. We see, then, that the patience and lenity of God, by which he reconciles to himself the posterity of David, is extended even to sins of the most heinous and aggravated description. This passage teaches us, that when God adopts men into his family, they do not forthwith completely lay aside the flesh with its corruptions, as is held by some enthusiasts, who dream, that as soon as we are grafted into the body of Christ, all the corruption that is in us must be destroyed. Would to God that we could all on a sudden change our nature, and thus exhibit that angelic perfection which they require! But as it is quite apparent, that we are far from such an attainment, so long as we carry about with us this tabernacle of flesh, let us bid adieu to that devilish figment, and let us all betake ourselves to the sanctuary of forgiveness, which is at all times open for us. God, unquestionably, is speaking of the household of his Church; and yet it is declared, with sufficient plainness, in the promise which he makes of pardoning their offenses, that they will transgress and be guilty of revolting from him. To limit what is here said to the ancient people of Israel, is an exposition not only absurd, but altogether impious. In the first place, I take it as a settled point, which we have already had occasion often to consider, that this kingdom was erected to be a figure or shadow in which God might represent the Mediator to his Church: and this can be proved, not only from the testimony of Christ and the apostles, but it may also be clearly and indubitably deduced from the thing considered in itself. If we set Christ aside, where will we find that everlasting duration of the royal throne of which mention is here made? The second from David, in the order of succession, was despoiled of the greater part of the kingdom, so that out of twelve tribes he retained scarcely one tribe and a half. Afterwards, how many losses did this kingdom thus greatly reduced sustain, and by how many calamities was it defaced, until at length the king and the whole body of the people were dragged into captivity, with the utmost ignominy and reproach? And I pray you to consider where was the dignity of the throne, when the king, after his sons were put to death before his eyes, was himself treated as a criminal? (2 Kings 25:7.) The Jews were indeed afterwards permitted to dwell in their own country; but it was without the honor and title of a kingdom. Accordingly, Ezekiel (Ezekiel 21:27) declares thrice, that the crown shall be laid in the dust, "until he come whose right it is." The obvious conclusion then is, that perpetuity, as applied to this kingdom, can be verified in Christ alone. And, in fact, what access could the Jews of old time have had to God, or what access could we in the present day have to him, did not the Mediator come between us and him, to cause us find favor in his sight? It now remains that we apply to ourselves the qualities of this kingdom of which we have been speaking. As its everlasting duration leads us to the hope of a blessed immortality, and its invincible strength inspires our minds with tranquillity, and prevents our faith from failing, notwithstanding all the efforts which Satan may put forth against us, and notwithstanding the numerous forms of death which may surround us; so the pardon which is here promised belongs to the spiritual kingdom of Christ: and it may be equally gathered from this passage, that the salvation of the Church depends solely upon the grace of God, and the truth of his promises. If it is objected, that those who are regenerated by the Spirit of God never totally fall away, because the incorruptible seed of the word abides in them, I grant that this is an important truth. It is not, however, a total apostasy which is here spoken of -- not such as implies the entire extinction of godliness in the individual chargeable with it. But it sometimes happens that the faithful cast off the yoke of God, and break forth into sin in such a manner, as that the fear of God seems to be extinguished in them; and such being the case, it was necessary that He should promise the pardon even of heinous sins, that they might not upon every fall be overwhelmed with despair. Thus David seemed, to outward appearance, to be wholly deprived of the Spirit of God, whom he prays to be restored to him. The reason why God leaves hope of pardon even for detestable and deadly transgressions is, that the enormity of our sins may not keep us back or hinder us from seeking reconciliation with him. From this, we are led to condemn the undue severity of the fathers, who scrupled to receive to repentance those who had fallen for the second or third time. Due care must indeed be taken lest, by too great forbearance, loose reins should be given to men to commit iniquity; but there is no less danger in an extreme degree of rigour. It is to be observed, that when God declares that he will show himself merciful towards sinners, who have violated his law, and broken his commandments, he purposely employs these odious terms to excite our hatred and detestation of sin, and not to entice us to the commission of it. Still, however, we must understand the passage as amounting to this, That although the faithful may not in every instance act in a manner worthy of the grace of God, and may therefore deserve to be rejected by him, yet he will be merciful to them, because remission of sins is an essential article promised in his covenant. And, indeed, as God in his law requires us to perform what exceeds our power, all that he promises in it is of no avail to us, to whom it can never be accomplished. Hence Paul, in Romans 4:14, affirms, "If the inheritance come by the law, faith is made void, and the promise made of none effect." To this also belong these words of Jeremiah, "Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord;) but this shall be the covenant that I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. I will forgive their iniquity, and I will remember their sin no more." (Jeremiah 31:31-34) Farther, since God does not adopt us as his children, to encourage us to take liberty to commit sin with the greater boldness, mention is here made at the same time of chastisement, by which he shows that he hates the sins of his children, and, warning them of what they have deserved in offending him, invites and exhorts them to repentance. This fatherly chastisement then, which operates as medicine, holds the medium between undue indulgence, which is an encouragement to sin, and extreme severity, which precipitates persons into destruction. Here the inspired writer adverts to the prophecy recorded in 2 Samuel 7:14, where God declares that in chastising his own people, he will proceed after the manner of men -- "If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men." (2 Samuel 7:14) God there speaks of his chastising his people after the manner of men, either because the anger of a father in correcting his children proceeds from love, -- for he sees that otherwise he would fail in promoting their good; or it contains a contrast between God and men, implying, that in the task of chastising he will proceed with moderation and gentleness; for, were he to put forth his strength, he would immediately bring us to nothing, yea, he could do this simply by moving one of his fingers. The scope of both passages undoubtedly is, that whenever God punishes the sins of true believers, he will observe a wholesome moderation; and it is therefore our duty to take all the punishments which he inflicts upon us, as so many medicines. On this point, the Papists have egregiously blundered. Not understanding the true end and fruit of chastisements, they have imagined that God proceeds herein as if avenging himself upon sinners. Whence arose their satisfactions, and from these again proceeded pardons and indulgences, by which they endeavored to redeem themselves from the hand and vengeance of God. [550] But God has nothing else in view than to correct the vices of his children, in order that, after having thoroughly purged them, he may restore them anew to his favor and friendship; according to the words of Paul in 1 Corinthians 11:33, which affirm that the faithful "are chastened of the Lord, that they should not be condemned with the world." For this reason, lest they should be overwhelmed with the weight of chastisement, he restrains his hand, and makes considerate allowance for their infirmity. Thus the promise is fulfilled, That he does not withdraw his loving-kindness from his people, even when he is angry with them; for, while he is correcting them for their profit and salvation, he does not cease to love them. It is, however, to be observed, that there is a change of person in the words. After it is said, If his children shall forsake my law, etc., it is at length subjoined, My loving-kindness or mercy will I not withdraw from Him. It ought surely to have been said, them instead of him, since it is chi…

Psalm 89:38-45 38. But thou hast abhorred and rejected him; thou hast been angry against thy anointed. 39. Thou hast made the covenant of thy servant to cease; [553] thou hast profaned his crown to the earth. 40. Thou hast broken down all his walls; thou hast made his fortresses a ruin. 41. All who pass by the way have spoiled him: he has been a reproach to his neighbors. 42. Thou hast exalted the right hand of his oppressors; thou hast caused all his enemies to rejoice. 43. Thou hast also blunted the edge of his sword, and hast not made him to stand in battle. 44. Thou hast effaced his splendor, and cast his throne to the ground. 45. Thou hast shortened the days of his youth; thou hast covered him with shame. Selah. 38. But thou hast abhorred and rejected him. Here the prophet complains that in consequence of the decayed state of the kingdom, the prophecy appeared to have failed of its accomplishment. Not that he accuses God of falsehood; but he speaks in this manner, that he may with all freedom cast his cares and griefs into the bosom of God, who permits us to deal thus familiarly with him. It doubtless becomes us to frame our desires according to the divine will; but that person cannot be said to pass beyond due bounds who humbly laments that he is deprived of the tokens of the divine favor, provided be does not despair, or rebelliously murmur against God; and we shall afterwards see that the prophet, when he blesses God at the close of the psalm, affords a proof of tranquil submission, by which he corrects or qualifies his complaints. Whoever, therefore, that Rabbin was who maintained that it is unlawful to recite this psalm, he was led by a foolish and impious peevishness to condemn what God bears with in his children. In taking this liberty of expostulating with God, the prophet had no other object in view than that he might the more effectually resist distrust and impatience, by unburdening himself in the divine presence. Farther, the words, Thou hast abhorred and rejected him, if criticised according to the rules of the Greek and Latin language, will be pronounced inelegant; for the word which is most emphatic is put first, and then there is added another which is less emphatic. But as the Hebrews do not observe our manner of arrangement in this respect, the order here adopted is quite consistent with the idiom of the Hebrew language. The third verb contains the reason of this change on the part of God, teaching us that the king was rejected because God was incensed against him. It is thought by some that there is here a recital of the mockery in which the enemies of the chosen people indulged, an opinion which they adopt to avoid the difficulty arising from viewing this severe kind of complaint, as uttered by the Church, which proved such a stumbling-block to the Rabbin above referred to, that on account of it he condemned the whole psalm. But it is to be observed, that the prophet speaks according to the common feeling and apprehension of men; while at the same time he was fully convinced in his own mind, that the king who had been once chosen by God could not be rejected by him. In the same sense we ought to understand what follows (verse 39) concerning the disannulling of the covenant -- Thou hast made the covenant of thy servant to cease. The prophet does not charge God with levity and inconstancy: he only complains that those notable promises of which he had spoken had to appearance vanished and come to nought. Whenever the faithful put the question, "How long wilt thou forget me, O Lord?" "Awake, why sleepest thou, O Lord?" (Psalm 13:1; Psalm 44:23; Psalm 79:5,) they assuredly are not to be understood as attributing forgetfulness or sleep to him: they only lay before him the temptations which flesh and blood suggest to them in order to induce him speedily to succor them under the infirmity with which they are distressed. It is not then wonderful, though the prophet, amidst such horrible desolation, was affected by the infirmities to which human nature is so liable in such circumstances, and thus prompted to make the assertion, that what God promised was far from being manifestly realised. When he saw all things going contrary to the Divine promise, he was not a man so steel-hearted as to remain unmoved at so pitiable and confused a spectacle. But coming freely into the Divine presence, he seeks a remedy that he might not be swallowed up with sorrow, which would have been the case had he indulged in secret repining, and neglected this means of alleviation. What is added in the close of the verse, Thou hast cast his crown to the earth, does not seem to apply to the time of Rehoboam, unless, perhaps, the dismemberment of the kingdom may be denoted by the casting of the crown to the earth. The statements which are made immediately after must necessarily be referred to some greater calamity. If this is admitted, the author of the psalm must have been a different person from Ethan, who was one of the four wise men, of whom mention is made in the sacred history, (2 Kings 4:31.) In so doubtful a case, I leave every one to adopt the conjecture which appears to him the most probable. 40. Thou hast broken down all his walls. The prophet, although he might easily have found another cause to which to impute the breaking down and razing of the fortifications, yet under the influence of devout and sanctified feeling acknowledges God to be the author of this calamity; being fully convinced that men could not at their pleasure have destroyed the kingdom which God had set up had not the Divine anger been kindled. Afterwards speaking metaphorically, he complains that the kingdom was exposed as a prey to all passers-by, resembling a field or garden, of which the walls were broken down, and the ground laid open to depredation. As an aggravation of a calamity which in itself was sufficiently grievous, the additional indignity is brought forward, that the king was a reproach to his neighbors. The worldly and the profane, there can be no doubt, finding an opportunity so much according to their wishes, derided him, saying, Is this that king of God's choice, a king more excellent than the angels, and whose throne was to continue as long as the sun and the moon should endure? As these railings recoiled upon God himself, the prophet justly complains of the reproachful derision with which God's Anointed was treated, whose dignity and royal estate were ratified and confirmed by heavenly anointing. 42 Thou hast exalted the right hand of his oppressors. Here he states that God took part with the enemies of the king; for he was well aware that these enemies could not have prevailed but by the will of God, who inspires some with courage, and renders others faint-hearted. In short, in proportion to the number of the calamities which had befallen the chosen people, was the number of the evidences of their having been forsaken by God; for, so long as he continued his favor, the whole world, by all their machinations, were unable to impair the stability of that kingdom. Had it been said that the enemies of the king obtained the victory, the statement would have been quite true; but it would not have been a mode of expression so obviously fitted to exalt the Divine power; as it might have been thought that men setting themselves in opposition to God had, by their own power, forced their way, and effected their purpose, even against those who enjoyed his protection. Accordingly, the prophet reflects with himself, that unless the Divine anger had been incensed, that kingdom which God had erected could not have been reduced to a condition so extremely wretched. 45. Thou hast shortened the days of his youth. Some would explain this sentence as meaning, that God had weakened the king, so that he faded or withered away at his very entrance upon the flower of youth, and was exhausted with old age before reaching the period of manhood. [554] This exposition may be regarded as not improbable; but still it is to be observed, in order to our having a clearer understanding of the mind of the prophet, that he does not speak exclusively of any one individual, but compares the state of the kingdom to the life of man. His complaint then amounts to this, That God caused the kingdom to wax old, and finally to decay, before it reached a state of complete maturity; its fate resembling that of a young man, who, while yet increasing in strength and vigor, is carried away by a violent death before his time. This similitude is highly appropriate; for the kingdom, if we compare the state of it at that period with the Divine promise, had scarce yet fully unfolded its blossom, when, amidst its first advances, suddenly smitten with a grievous decay, its freshness and beauty were defaced, while at length it vanished away. Moreover, what we have previously stated must be borne in mind, that when the prophet complains that the issue does not correspond with the promise, or is not such as the promise led the chosen people to expect, he does not, on that account, charge God with falsehood, but brings forward this apparent discrepancy for another purpose -- to encourage himself, from the consideration of the Divine promises, to come to the throne of grace with the greater confidence and boldness; and, while he urged this difficulty before God, he was fully persuaded that it was impossible for Him not to show himself faithful to his word. As the majority of men drink up their sorrow and keep it to themselves, because they despair of deriving any benefit from prayer so true believers, the more frankly and familiarly they appeal to God in reference to his promises, the more valiantly do they wrestle against their distrust, and encourage themselves in the hope of a favorable issue. Footnotes: [553] "There is a very obvious and important observation to be made on the description of the apparent change that had taken place in the conduct of God towards the family and descendants of David. The extraordinary promises which had been given to that prince were certainly not accomplished in the fortunes of his descendants, the kings of Judah; nor shall we be able to discover how the truth of these promises is to be sustained without an admission of their being given in reference to the Messiah, that spiritual king, who was born of the seed of David, according to the flesh.' When we take the assurances which were made to David, and which pledged to him the perpetuity of his kingdom, in this sense, the mystery is disclosed, and the difficulty is completely removed: the loving-kindness of God has not been withdrawn from him, nor has his faithfulness failed.' David has still a royal successor, though the genealogy of his posterity is lost upon earth; a successor who will endure for ever, and whose throne will be perpetuated in glory, not merely as long as the sun and the moon continue, but will still be rising in splendor, when those lights of heaven shall be extinguished, and the new heaven and the new earth shall witness the imperishable glories of the Son of God." -- Walford. [554] "Ou, as quitte l'alliance de ton serviteur." -- Fr. marg. "Or, thou hast quitted the covenant of thy servant."

Psalm 89:46-48 46. How long, O Jehovah? wilt thou hide thyself for ever? shall thy fury burn like fire? 47. Remember of what age I am! [555] why shouldst thou have created all the sons of men in vain? [556] 48. What man shall live, and shall not see death? shall he deliver his soul [or life] from the hand of the grave? [557] Selah. 46. How long, O Jehovah? wilt thou hide thyself for ever? After having poured forth his complaints respecting the sad and calamitous condition of the Church, the Psalmist now turns himself to prayer. Whence it follows that the language of lamentation to which he had hitherto given utterance, although it emanated from carnal sense, was nevertheless conjoined with faith. Unbelievers, in the agitation of trouble, may sometimes engage in prayer, yet whatever they ask proceeds from feigned lips. But the prophet, by connecting prayer with his complaints, bears testimony that he had never lost his confidence in the truth of the Divine promises. With respect to this manner of expression, How long, for ever? we have spoken on Psalm 79:5, where we have shown that it denotes a long and continued succession of calamities. Moreover, by asking How long God will hide himself, he tacitly intimates that all will be well as soon as God is pleased to look upon his chosen people with a benignant countenance. In the second clause of the verse, he again mentions as the reason why God did not vouchsafe to look upon them with paternal favor, that his anger was incensed against them. The obvious conclusion from which is, that all the afflictions endured by us proceed from our sins; these being the scourges of an offended God. 47 Remember how short my time is. After having confessed that the severe and deplorable afflictions which had befallen the Church were to be traced to her own sins as the procuring cause, the prophet, the more effectually to move God to commiseration, lays before him the brevity of human life, in which, if we receive no taste of the Divine goodness, it will seem that we have been created in vain. That we may understand the passage the more clearly, it will be better to begin with the consideration of the last member of the verse, Why shouldst thou have created all the sons of men in vain? The faithful, in putting this question, proceed upon an established first principle, That God has created men and placed them in the world, to show himself a father to them. And, indeed, as his goodness extends itself even to the cattle and lower animals of every kind, [558] it cannot for a moment be supposed, that we, who hold a higher rank in the scale of being than the brute creation, should be wholly deprived of it. Upon the contrary supposition, it were better for us that we had never been born, than to languish away in continual sorrow. There is, moreover, set forth the brevity of the course of our life; which is so brief, that unless God make timely haste in giving us some taste of his benefits, the opportunity for doing this will be lost, since our life passes rapidly away. The drift of this verse is now very obvious. In the first place, it is laid down as a principle, That the end for which men were created was, that they should enjoy God's bounty in the present world; and from this it is concluded that they are born in vain, unless he show himself a father towards them. In the second place, as the course of this life is short, it is argued that if God does not make haste to bless them, the opportunity will no longer be afforded when their life shall have run out. But here it may be said, in the first place, that the saints take too much upon them in prescribing to God a time in which to work; and, in the next place, that although he afflict us with continual distresses, so long as we are in our state of earthly pilgrimage, yet there is no ground to conclude from this that we have been created in vain, since there is reserved for us a better life in heaven, to the hope of which we have been adopted; and that, therefore, it is not surprising though now our life is hidden from us on earth. I answer, That it is by the permission of God that the saints take this liberty of urging him in their prayers to make haste; and that there is no impropriety in doing so, provided they, at the same time, keep themselves within the bounds of modesty, and, restraining the impetuosity of their affections, yield themselves wholly to his will. With respect to the second point, I grant that it is quite true, that although we must continue to drag out our life amidst continual distresses, we have abundant consolation to aid us in bearing all our afflictions, provided we lift up our minds to heaven. But still it is to be observed, in the first place, that it is certain, considering our great weakness, that no man will ever do this unless he has first tasted of the Divine goodness in this life; and, secondly, that the complaints of the people of God ought not to be judged of according to a perfect rule, because they proceed not from a settled and an undisturbed state of mind, but have always some excess arising from the impetuosity or vehemence of the affections at work in their minds. I at once allow that the man who measures the love of God from the state of things as presently existing, judges by a standard which must lead to a false conclusion; "for whom the Lord loveth he chasteneth," (Hebrews 12:6.) But as God is never so severe towards his own people as not to furnish them with actual experimental evidence of his grace, it stands always true that life is profitless to men, if they do not feel, while they live, that He is their father. As to the second clause of the verse, it has been stated elsewhere that our prayers do not flow in one uniform course, but sometimes betray an excess of sorrow. It is, therefore, not to be wondered at that the faithful, when immoderate sorrow or fear occupies their thoughts and keeps fast hold of them, experience such inattention stealing by degrees upon them, as to make them for a time forget to keep their minds fixed in meditation upon the life to come. Many think it very unaccountable, if the children of God do not, the first moment they begin to think, immediately penetrate into heaven, as if thick mists did not often intervene to impede or hinder us when we would look attentively into it. For faith to lose its liveliness is one thing, and for it to be utterly extinguished is another. And, doubtless, whoever is exercised in the judgments of God, and in conflict with temptations, will acknowledge that he is not so mindful of the spiritual life as he ought to be. Although then the question, Why shouldst thou have created all the sons of men in vain? is deduced from a true principle, yet it savours somewhat of a faulty excess. Whence it appears that even in our best framed prayers, we have always need of pardon. There always escapes from us some language or sentiment chargeable with excess, and therefore it is necessary for God to overlook or bear with our infirmity. 48. What man shall live, and shall not see death? This verse contains a confirmation of what has been already stated concerning the brevity of human life. The amount is, that unless God speedily hasten to show himself a father to men, the opportunity of causing them to experience his grace will no longer exist. The original word gvr, geber, which we have translated man, is derived from the verb gvr, gabar, he was strong, or he prevailed; and the sacred writer employs this word, the more forcibly to express the truth, that no man is privileged with exemption from the dominion of death. Footnotes: [555] Some of the Jewish interpreters take this view, and suppose the allusion to be to king Jehoiachin, (2 Kings 24:8.) Kennicott infers from the expression, "Thou hast shortened the days of his youth," that this portion of the psalm refers to Ahaz, who died at thirty-six years of age. [556] "Remember at what an age or time of life I am.' Or, of what duration,' or, how fleeting,' chlr, (by a transposition of letters from chrl, he ceased,) denotes the present time rapidly passing away. Or, the short race of our life; or this world, the fashion of which passeth away,' (1 Corinthians 7:31.)" -- Bythner [557] Ainsworth reads, "O call thou to remembrance how transitory I am; into what vain state thou hast made all the sons of Adam." [558] This appeal respecting the universality of death, and the impossibility of avoiding it, meets with a ready response in the bosom of every child of Adam, however exalted or humble his lot. And, when death has once seized on its victim, all the wealth, power, and skill of the world cannot spoil the grave of its dominion. The admirable lines of Gray, in his celebrated Elegy, furnish a very good comment on this verse: -- "The boast of heraldry, the pomp of power, And all that beauty, all that wealth e'er gave, Await alike th' inevitable hour: -- The paths of glory lead but to the grave. "Can storied urn, or animated bust, Back to its mansions call the fleeting breath? Can Honour's voice provoke the silent dust, Or Flatt'ry soothe the dull cold ear of Death?"

Psalm 89:49-52 49. O Lord! where are thy former mercies? thou hast sworn to David in thy truth. 50. O Lord! Remember the reproach of thy servants: I have sustained in my bosom all the reproaches of mighty peoples; 51. With which thy enemies, O Jehovah! have reproached thee; with which they have reproached the footsteps of thy Messiah, [or thy Anointed.] 52. Blessed be Jehovah for ever! Amen, and Amen. 49. O Lord! where are thy former mercies? The prophet encourages himself, by calling to remembrance God's former benefits, as if his reasoning were, That God can never be unlike himself, and that therefore the goodness which he manifested in old time to the fathers cannot come to an end. This comparison might indeed make the godly despond, when they find that they are not dealt with by him so gently as he dealt with the fathers, did not another consideration at the same time present itself to their minds -- the consideration that he never changes, and never wearies in the course of his beneficence. As to the second clause of the verse, some interpreters connect it with the first, by interposing the relative, thus: -- Where are thy former mercies which thou hast sworn? In this I readily acquiesce; for the sense is almost the same, although the relative be omitted. God had given evident and indubitable proofs of the truth of the oracle delivered to Samuel; [559] and, therefore, the faithful lay before him both his promise and the many happy fruits of it which had been experienced. They say, in truth, that they may with the greater confidence apply to themselves, whatever tokens of his liberality God had in old time bestowed upon the fathers; for they had the same ground to expect the exercise of the Divine goodness towards them as the fathers had, God, who is unchangeably the same, having sworn to be merciful to the posterity of David throughout all ages. 50. O Lord! remember the reproach of thy servants. They again allege, that they are held in derision by the ungodly, -- a consideration which had no small influence in moving God to compassion: for the more grievous and troublesome a temptation it is, to have the wicked deriding our patience, that, after having made us believe that God is not true in what he has promised, they may precipitate us into despair; the more ready is he to aid us, that our feeble minds may not yield to the temptation. The prophet does not simply mean that the reproaches of his enemies are to him intolerable, but that God must repress their insolence in deriding the faith and patience of the godly, in order that those who trust in him may not be put to shame. He enhances still more the same sentiment in the second clause, telling us, that he was assailed with all kind of reproaches by many peoples, or by the great peoples, for the Hebrew word rvym, rabbim, signifies both great and many Moreover, it is not without cause, that, after having spoken in general of the servants of God, he changes the plural into the singular number. He does this, that each of the faithful in particular may be the more earnestly stirred up to the duty of prayer. The expression, in my bosom, is very emphatic. It is as if he had said, The wicked do not throw from a distance their insulting words, but they vomit them, so to speak, upon the children of God, who are thus constrained to receive them into their bosom, and to bear patiently this base treatment. Such is the perversity of the time in which we live, that we have need to apply the same doctrine to ourselves; for the earth is full of profane and proud despisers of God, who cease not to make themselves merry at our expense. And as Satan is a master well qualified to teach them this kind of rhetoric, the calamities of the Church always furnish them with matter for exercising it. Some take bosom for the secret affection of the heart; but this exposition seems to be too refined. 51. With which thy enemies, O Jehovah! have reproached thee. What the Psalmist now affirms is, not that the wicked torment the saints with their contumelious language, but that they revile even God himself. And he makes this statement, because it is a much more powerful plea for obtaining favor in the sight of God, to beseech him to maintain his own cause, because all the reproaches by which the simplicity of our faith is held up to scorn recoil upon himself, than to beseech him to do this, because he is wounded in the person of his Church; according as he declares in Isaiah, "Whom hast thou reproached and blasphemed; and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel." (Isaiah 37:23) That wicked robber Rabshakeh thought that he scoffed only at the wretched Jews whom he besieged, and whose surrender of themselves into his hands he believed he would soon witness; but God took it as if he himself had been the object whom that wicked man directly assailed. On this account also, the prophet calls these enemies of his people the enemies of God; namely, because in persecuting the Church with deadly hostility, they made an assault upon the majesty of God, under whose protection the Church was placed. In the second clause, by the footsteps of Messiah or Christ is meant the coming of Christ, even as it is said in Isaiah 52:7, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace!" (Isaiah 52:7) The Hebrew word qv, akeb, sometimes signifies the heel; but here, as in many other passages, it signifies the sole of the foot. Others translate it the pace or step, but this gives exactly the same sense. There can be no doubt, that footsteps, by the figure synecdoche, is employed to denote the feet; and again, that by the feet, according to the figure metonomy, is meant the coming of Christ. The wicked, observing that the Jews clung to the hope of redemption, and patiently endured all adversities because a deliverer had been promised them, disdainfully derided their patience, as if all that the prophets had testified concerning the coming of Christ had been only a fable. [560] And now also, although he has been once manifested to the world, yet as, in consequence of his having been received up into the glory of heaven, he seems to be far distant from us, and to have forsaken his Church, these filthy dogs scoff at our hope, as if it were a mere delusion. 52. Blessed be Jehovah for ever! I am surprised why some interpreters should imagine, that this verse was added by some transcriber in copying the book, affirming, that it does not correspond with the context: as if the language of praise and thanksgiving to God were not as suitable at the close of a psalm as at the opening of it. I have therefore no doubt, that the prophet, after having freely bewailed the calamities of the Church, now, with the view of allaying the bitterness of his grief, purposely breaks forth into the language of praise. As to the words Amen, and Amen, I readily grant, that they are here employed to distinguish the book. [561] But whoever composed this psalm, there is no doubt, that by these words of rejoicing, the design of the writer was to assuage the greatness of his grief in the midst of his heavy afflictions, that he might entertain the livelier hope of deliverance. Footnotes: [559] "Sur les asnes et chevaux, et autres bestes brutes." -- Fr. "To asses and horses, and other brute beasts." [560] "De la revelation faite a Samuel." -- Fr. [561] Or, as if our Redeemer were slow-paced, halt, or lame, and his Church should never behold his steps. With this agrees the Chaldee paraphrase: -- "The slowness of the footsteps of the feet of thy Messiah or anointed." Kimchi renders, "the delays of the Messiah;" "the discourse," he observes, "being of those who say that he will never come." A similar style of speech has been employed by the enemies of the gospel, as Calvin goes on to observe, who scoffingly asked in the days of the apostles, and who still ask, "Where is the promise of his coming?" 2 Peter 3:4. Footnotes: [520] The Hebrew verb for "doubting" is, 'phvnh, aphunah It means "to turn this way and that," as a person in great distress, not knowing, as we say, which way to turn himself. (See Parkhurst's Lexicon, phnh, 8.)

35. Once —one thing ( Ps 27:4 ). by my holiness —as a holy God. that I will not lie —literally, "if I lie"—part of the form of swearing ( 1Sa 24:6 ; 2Sa 3:35 ).

38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor. cast off —and rejected (compare Ps 15:4 ; 43:2 ; 44:9 ).

40-45. The ruin is depicted under several figures—a vineyard whose broken "hedges," and "strongholds," whose ruins invite spoilers and invaders; a warrior, whose enemies are aided by God, and whose sword's "edge"—literally, "rock" or "strength" ( Jos 5:2 ) is useless; and a youth prematurely old.

45. days of his youth —or, "youthful vigor," that is, of the royal line, or promised perpetual kingdom, under the figure of a man.

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

48. What man —literally, "strong man—shall live?" and, indeed, have not all men been made in vain, as to glorifying God?

49-51. The terms of expostulation are used in view of the actual appearance that God had forsaken His people and forgotten His promise, and the plea for aid is urged in view of the reproaches of His and His people's enemies (compare Isa 37:17-35 ).

29. This is a strong pledge of the promise of God. The sons of this David are the children of the Bridegroom; all Christians therefore are called His sons. But it is much indeed that God promises, that if Christians, that is, “If his children forsake My law, and walk not in My judgments” (ver. 30); “if they profane My statutes, and keep not My commandments” (ver. 31); I will not spurn them, nor will I send them away from Me in perdition: but what will I do? “I will visit their offences with the rod, and their sin with scourges” (ver. 32). It is not the mercy of one that calls them only; but also that chastises and scourges them. Let therefore thy Father’s hand be upon thee, and if thou art a good son, repel not chastening; for “what son is there, to whom his father giveth not chastening?” Heb. xii. 7. Heb. xii. 6. 1 Cor. iv. 21.

30. “Nevertheless, My mercy will I not utterly take from Him” (ver. 33). From whom? From that David to whom I gave these promises, whom “I anointed with my holy oil of gladness above His fellows.” Ps. xlv. 7. Rom. viii. 34. John i. 18. i.e. we may consider it as not said of Him at all, for though He is Man, yet being God also He would not, in His own Person, need assurance; therefore it is said of Him in His members. Acts ix. 4. perish, be our actions what they may. For there are certain sins and certain offences, to define and discourse of which it is either impossible for me, or if it were possible, it would be too tedious for the time we have at present. For no man can say that he is without sin; for if he says so, he will lie; “if we say that we have no sin, we deceive ourselves, and the truth is not in us.” 1 John i. 8.

31. “My covenant will I not profane, nor reject the thing that is gone out of my lips” (ver. 34). Because his sons sin, I will not on this account be found false: I have promised; I will do. Suppose they choose to sin even as past hope, and so fall into sins as to offend their Father’s countenance, and deserve to be disinherited; is it not still God Himself, of whom it is said, “From these stones” He “will raise up sons to Abraham”? Matt. iii. 9. Tolerabiliter. [1 John v. 16, 17.—C] Gal. v. 21. Matt. iii. 12. Matt. xiii. 47. 2 Tim. ii. 19. Rom. viii. 29, 30.

32. Listen for thy confirmation in hope, for thy security, if thou knowest thyself to be among the members of Christ. “I have sworn once by My holiness that I will not lie unto David” (ver. 35). Dost thou wait till God swear a second time? How often is He to swear, if in one oath He is false? One oath He made for our life, who sent His Only One to die for us. “I have sworn once by My holiness, that I will not lie unto David.” “His seed shall endure for ever” (ver. 36). His seed endures for ever; because the Lord knows them that are His. “And His seat is like as the sun before me:” “and as the moon perfect for evermore: and the faithful witness in heaven” (ver. 37). They are His seat, in whom He sits and reigns. But if His seat, His members also; because even our members are the seat of our head. See how all our other members sustain our head: but the head supports nothing above itself, but is itself supported by the rest of our limbs, as if the whole body of a man were the seat of his head. His seat, therefore, all in whom God reigns, “shall be like as the sun before Me,” He saith: because the righteous in the kingdom of My Father “shall shine like the sun.” Matt. xiii. 43. Matt. v. 45. Luke x. 30. that moon, which every month suffers increase and decrease: but that flesh of ours will be perfect in the resurrection: “and a faithful witness in heaven.” Thus then, if it was our mind only that would be perfected, he would compare us only to the sun: if our body only, to the moon; but as God will perfect us in both, in respect of the mind it is said, “like as the sun before Me,” because God only seeth the mind: and “as the moon,” so is the flesh: which “shall be made perfect for evermore,” in the resurrection of the dead: “and a faithful witness in Heaven,” because all that was asserted of the resurrection of the dead was true. I beseech you, hear this again more clearly, and remember it: for I know that some understand, while others are yet enquiring perhaps what I meant. There is no article of the Christian faith which has encountered such contradiction as that of the resurrection of the flesh. Finally, He who was born for a sign that should be spoken against, Luke ii. 34. [A.N.F. vol. iii. p. 525.—C.]

33. These promises, so sure, so firm, so open, so unquestioned, were made concerning Christ. For although some are mysteriously veiled, yet some are so clear, that all that is obscure is easily revealed by them. Such being the case, see what follows: “But Thou hast approved and brought to nothing and forsaken Thine Anointed” (ver. 38). “Thou hast overthrown the testament of Thy servant, and profaned His holiness on the ground” (ver. 39). “Thou hast broken down all His hedges, and made His strongholds a terror” (ver. 40).…How is this? Thou hast promised all those things: and Thou hast brought to pass their reverse. Where are now the promises which but a little before filled us with delight? which we so joyfully applauded, which we so fearlessly made our boast of? It is as if one promised, and another destroyed. And this is the mystery: for the words are not “another,” but “Thou,” Thou who didst promise, who didst even swear in condescension to human doubt, Thou hast promised this, and done thus! Whence shall I get Thy oath, where shall I find Thy promise fulfilled? Would then God promise, or swear thus falsely? and yet why then these promises, and these acts? I answer, that He acted thus in fulfilment of those promises. But who am I, to say this? Let us see therefore whether it is the language of the Truth; what I say will not then be without foundation. It was David to whom the fulfilment of these promises in his seed, that is, in Christ, was promised: and as they were addressed to David, men expected their completion in David. Further, lest when any Christian asserted these promises to have referred to Christ, another by applying them to David, because he described the fulfilment of all of them in David, might thus err; He cancelled them in David, thus obliging us when we see them unfulfilled in David, to look to another quarter for their fulfilment. Thus also in the case of Esau and Jacob, we find the elder worshipped by the younger, though it is written, “The elder shall serve the younger;” Gen. xxv. 23. Ps. cxxxii. 11. Oxf. mss. “and such prudence.” 1 Kings xi. 1, etc. drank, whence they burst forth to us of these things, “I have sworn once” that I will not fail David. Show forth then what Thou hast sworn, give us what Thou hast promised. The fulfilment is taken from that David, that it might not be looked for in that David: wait therefore for what I have promised.

34. Even David himself knew this. Consider his words; “Thou hast rejected and brought him down to nothing.” Where then is Thy promise? “Thou hast put off Thine anointed.” This expression cheers us, among much that is sorrowful: for the promise of God is still valid; for Non abstulisti sed distulisti. Rom. xi. 21. “All they that go by the way have spoiled him:” that is, all the heathen that go by the way, meaning, all who pass through this life, have spoiled Israel, have spoiled David. First of all, see his fragments in all nations: for it is of the Jews that it is said, “They shall be a portion for foxes.” Ps. lxiii. 10. Luke xiii. 32. Gen. xlix. 9. Ego. Ps. iv. 8. Merito. Gal. iii. 11. Acts xv. 9. 35. Let us therefore see whether God fulfils His promises. After these stern penalties which have been recorded as having been inflicted upon this people and kingdom, that God might not be supposed to have fulfilled His promises in it, and so not to grant another kingdom in Christ, of which kingdom there shall be no end; the Prophet addresses Him in these words, “Lord, how long wilt Thou hide Thyself unto the end?” (ver. 46). For possibly it was not from them and to the end; because “blindness in part is happened to Israel, until the fulness of the Gentiles be come in, and so all Israel shall be saved.” Rom. xi. 25.

36. “O remember what my substance is” (ver. 47). That David, who was placed among the Jews in the flesh, in Christ in hope, speaks “Remember what is my substance.” For not because the Jews fell away, did my substance fail: for from that people came the Virgin Mary, and from her the flesh of Christ; that Flesh sins not, but purifies sins; there, saith David, is my substance. “O remember what my substance is.” For the root has not entirely perished; the seed shall come to whom the promise was made, ordained by Angels in the hand of a Mediator. Gal. iii. 19. Ps. iv. 2. Ps. iv. 3.

37. “What man is he that shall live, and shall not see death?” (ver. 48). For being raised from the dead He dieth no more, and death hath no more dominion over Him. Rom. vi. 9. Ps. xvi. 10. Acts ii. 29. John x. 18; Ps. iii. 5.

38. But in the very faith in Christ great difficulties occurred, and the heathen in their rage long said, “When shall he die, and his name perish?” On account of these then who have now long believed in Christ, but were destined to doubt for some time, these words follow, “Lord, where are Thy old loving-kindnesses?” (ver. 49). We have now acknowledged Christ our purifier, we now possess Him in whom Thy promises were to be fulfilled; show forth in Him what Thou hast promised. It is He Himself that shall live, and not see death: Himself who delivers His own soul from the hand of Hell: and yet we are still in suffering. Thus spoke the Martyrs, whose birthdays we are celebrating. He shall live, and not see death: He delivers His soul from the hands of Hell: yet “for Thy sake we are killed all the day long: and are counted as sheep appointed to be slain.” Ps. xliv. 22.

39. “Remember, Lord, the rebuke that Thy servants have” (ver. 50). Even while Christ was living, and while He was sitting on His Father’s right hand, reproaches were cast against the Christians: they long were reproached with the name of Christ. That widowed one who brought forth, and whose children were more than those of the married wife, Isa. liv. 1; Gal. iv. 27. 1 Cor. iv. 13.

40. “Wherewith Thine enemies have blasphemed Thee, O Lord” (ver. 51), both Jews and Pagans. “Wherewith they have blasphemed.” Wherewith have they blasphemed Thee? “With the change of Thine Anointed.” Christi. Ps. lv. 19. 41. They have blasphemed the change of Christ; but what dost thou answer? “The blessing of Oxf. mss. “blessed be.” Oxf. mss. add here, “what else shall I say but.” Oxf. mss. Rem tenemus, while we retain possession of the (unrequited) benefit. Matt. xxiii. 38. by sacrilegious divination, I go not to worship idols, I bow not before stones; though I am in the party of Donatus. What does it profit you not to have offended your Father, if he avenges your offended Mother? what does it serve you, if you acknowledge the Lord, honour God, preach His name, acknowledge His Son, confess that He sitteth by His right hand; while you blaspheme His Church? Does not the analogy of human marriages convince you? Suppose you have some patron, whom you court every day, whose threshold you wear with your visits, whom you daily not only salute, but even worship, to whom you pay the most loyal courtesy; if you utter one calumny against his wife, could you re-enter his house? Hold then, most beloved, hold all with one mind to God the Father, and the Church our Mother. Celebrate with temperance the birthdays of the Saints, that we may imitate those who have gone before us, and that they who pray for you may rejoice over you; that “the blessing of the Lord may abide on you for evermore. Amen and Amen.”

If his children forsake my law,.... The same with the seed before mentioned, the children of the Messiah: it is not said "if he forsakes", which cannot be supposed of Christ, because he knew no sin, nor did any; which yet might be supposed of David, had he been literally meant; but not he, nor his natural children, but the spiritual seed of mystical David, are here designed, who may sin, and do sin, of which there is too much proof and evidence; and who sin not only through infirmity, but sometimes very grossly, and which sins are here expressed by various phrases: they sometimes "forsake the law of God"; do not attend to it, as they should, as the rule of their walk and conversation; are remiss in their observance of it, and obedience to it, and transgress its precepts; or his "doctrine" (h), even the doctrine of the Gospel; which may be said to be forsaken when men grow indifferent to it; go off from it in any measure, drop their profession of it, or hold it remissly, or become careless in their attendance on it: forsaking the assembling together to hear it, in some sense, is a forsaking of it; and this the Lord takes notice of, and resents, in his people: and walk not in my judgments; those laws of his house by which he judges, regulates, and governs his people; by which they are directed by him, as their Judge and Lawgiver, how to behave themselves in the church of God; and in which they are to walk, and continue in the observance of; and so to do is to walk as becomes the Gospel, and worthy of their calling; but to do otherwise is to walk disorderly; and such are cognizable by the Lord, and by his people. (h) "verbum meaum revelatum", Gejerus; "legem et doctrinam meam", Michaelis.

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

Then will I visit their transgression with the rod,.... That is, of men; as in 2 Samuel 7:14, the Lord making use of men to chastise his people by, as he did of the neighbouring nations of the Jews, when they sinned against him; and so the Targum interprets it here, "I will visit their transgressions by the hands of the tribes of the ungodly;'' or with such afflictions as are common to men, 1 Corinthians 10:13, in a kind, humane, moderate way, in measure, in judgment, and not in wrath and hot displeasure; or in such like manner as a man chastises his children, which is in love, Deuteronomy 8:5. and their iniquity with stripes; such as diseases of body, loss of relations, crosses and disappointments in the world; not with the stripes of divine vengeance, of vindictive justice, such as Christ, the surety of his people, endured for them; but with the scourges of a father, Isaiah 53:8.

Nevertheless, my lovingkindness will I not utterly take from him,.... Or "make it void" (k), not from Christ, who always was, and ever will be, the dear Son of his love, even while he was obeying, suffering, and dying; nor from all those that are in him, loved and chosen in him, from everyone of his spiritual seed, who are all dear sons, and pleasant children; and the love of God to his people is in Christ; and therefore there can he no separation from it; nor will it ever depart from them, or be utterly or at all taken from them, as to that itself, though sometimes the manifestations of it are withdrawn from them; but the love of God itself is invariable and unchangeable; see Romans 8:38, nor is it removed when God afflicts and chastens his people; for his chastenings are from love, and in love; the reason why he chastens them is because he loves them, and he loves them while he is chastening them; he visits and comforts them, sympathizes with them, supports them, and supplies them, and makes all things work together for their good, Revelation 3:19, nor suffer my faithfulness to fail; in making good his engagements to Christ, in keeping the covenant made with him, and in fulfilling his promises to his people; and even when he afflicts them, it is in faithfulness to them; nor will he suffer them to be afflicted above what they are able to bear, and will support them under it, and deliver out of it, Psalm 119:75 or "I will not falsify in my truth" (i); or falsify his word; he is faithful that has promised, who will do it, yea, notwithstanding the unbelief of his people, Hebrews 10:23. (k) "not irritam faciam", Junius & Tremellius, Piscator, Gejerus. (i) "neque faciam mendacium" ("neque fallam", Montanus) "in veritate mea", Pagninus; "neque mentiar aut fallam in veritate mea", Michaelis.

My covenant will I not break,.... Not the covenant at Sinai, as Aben Ezra, but the covenant of grace made with Christ, and which stands fast with him, Psalm 89:3, which is firm, sure, and stable, and as immovable as mountains and hills, and more so, 2 Samuel 23:5 or "profane" (m) it, though his people profane his statutes, Psalm 89:31, he will not profane his covenant; though they violate his laws, he is a God keeping covenant with them, and will not break his word with them: nor alter the thing that is gone out of my lips; any promise of his, respecting either the temporal, spiritual, or eternal welfare of his people: or "not change" (n); as he changes not in his nature and perfections, nor in his love and affections, nor in his counsels and purposes; so neither in his covenant and promises, they are always the same, and have a certain and unchangeable accomplishment; there is a performance of whatsoever is spoken by the Lord, Luke 1:45. (m) "non prophanabo", V. L. Pagninus, Montanus, Tigurine version, &c. (n) "non mutabo", Pagninus, Montanus, Tigurine version, Junius & Tremellius, &c.

Once have I sworn by my holiness,.... Swearing is ascribed to God after the manner of men, and is done in condescension to the weakness of his people, and to remove doubts and hesitations from them, relating to things spiritual and eternal; as to his everlasting love to them, his covenant with them in Christ, and their perseverance in his grace; and it is made by himself, or one or other of his perfections, as here by his "holiness"; see Amos 4:2, and indeed his holiness being his nature, is no other than he himself, the holy God; and because he could swear by no greater, he sware by himself, that as sure as he was, and was holy, just, and true, he would make good what he promises, Hebrews 6:13 and this is done but once, once for all, that being sufficient; it need not be repeated, nor is it ever revoked; when he swears, he never repents of it, nor changes his mind; and it is to show the immutability of his counsel that he swears at all, Psalm 110:4, that I will not lie unto David; he will not lie to any, he cannot, it is impossible he should; it would be to deny himself, it is contrary to his being as God, he is not a man that he should lie; it is contrary to his character as the God of truth; he will not lie, neither in his counsel nor covenant, in his purposes nor promises; these are the two immutable things, in which it is impossible he should lie: and he has swore to it that he will not lie to David, to David's son the Messiah, with whom the covenant is made, and stands fast; all the prophecies concerning him he has fulfilled; and all the promises made to him of help and assistance, as man and Mediator, in his work, and of the reward of it, a glory with him, he has made good.

His seed shall endure for ever,.... This is a confirmation by his oath of what he had before said, Psalm 89:29 which may be understood either of the perseverance of particular believers, of everyone of the spiritual seed of Christ; or of the duration of the church in general, throughout all ages, as before observed; and these being matters of moment and importance, and of which there are sometimes doubts in the minds of the Lord's people about them, and that they may be firmly believed by them, he confirms them with an oath; for God never swears to trivial things; and when he does swear, it is to remove the doubts of his people, and make their minds easy: and his throne as the sun before me; that is, shall continue as long as it does; see Psalm 89:29, or shall be bright, splendid, and glorious as the sun, so the Targum, "and his throne light as the sun before me;'' meaning his church and kingdom, of which the throne is an emblem, and which became so in Gospel times, clear and lucid as the sun, Sol 6:10, when day was made by the rising of the sun of righteousness, and by the bright shining of the Gospel ministry; and at particular periods since, as in the times of Constantine, when the church was clothed with the sun, and at the Reformation, when Christ appeared with a rainbow on his head, and his face was as the sun, Revelation 12:1 and especially this will be the case of the church in the latter day, when the light of the moon will be as the light of the sun, and the light of the sun seven fold, as the light of seven days; and when the city, the church, will stand in no need of the sun, nor of the moon; and also in the ultimate glory, when the saints will shine as the sun in the kingdom of God; see Isaiah 30:26. This passage is applied to the Messiah by the Jews (a). (a) Zohar in Gen. fol. 30. 1.

It shall be established for ever as the moon,.... Either Christ's seed, or throne, which comes to much the same sense; for by both are meant his church and people, his kingdom and interest in the world; the moon is as perpetual as the sun, and is used as elsewhere to signify the continuance of the people, church, and interest of Christ, Psalm 72:5, for though the moon has its spots, and is changeable, sometimes in the full, and sometimes in the decline, yet always is, and always continues, and ever will; and so though the people of God have their spots and imperfections, and are sometimes on the decline in the frames and dispositions of their minds, in the exercise of grace, in their spirituality, liveliness, and zeal, and in their walk and conversation in the church and world; yet they shall abide and persevere to the end; and though the church may be like the moon in the wane, be declining as to numbers, gifts, and graces, yet it shall continue and be established; it is sometimes indeed in a fluctuating state, and is not always in the same place, but is removed from one country to another; yet it always is somewhere, even though in the wilderness, and ere long will be established on the top of the mountains, and be no more a tabernacle that shall be taken down; see Psalm 48:8. and as a faithful witness in heaven: or "in the sky or cloud" (b); some understand this of the moon, others of both sun and moon; but it seems best to interpret it of something distinct from either, even of the rainbow, which though it does not always appear in the clouds, yet it has appeared at times, and does and will unto the end of the world; and be a faithful and an everlasting token and witness of the covenant of God made with all creatures, that he will no more destroy the world by a flood, Genesis 9:12, and is an emblem of the covenant of grace, and of the continuance, perpetuity, and immutability of it; see Isaiah 54:9. Selah. See Gill on Psalm 3:2. (b) "in aethere", Montanus, Tigurine version, Vatablus; "in superiore nube", Junius & Tremellius; "in nubibus", Gejerus.

But thou hast cast off,.... Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of the covenant, and to the continuance and perpetuity of the kingdom and church of Christ, taken from the dealings of the Lord with the Messiah and his people; which were made either by the psalmist, under a spirit of prophecy, foreseeing what would come to pass; or by the apostles and church of Christ, about the time of his sufferings and death, and after; when he seemed to be "cast off", and rejected by the Lord, particularly when he forsook him, and hid his face from him, Matthew 27:46, as when he hides his face from his people, it is interpreted by them a casting them off; see Psalm 44:22, and abhorred; not that he abhorred the person of Christ, who was his own Son, his beloved Son; nor his afflictions and sufferings, which were a sacrifice of a sweet smelling savour to him; see Psalm 22:24, though these might be interpreted by others as if the Lord abhorred or rejected him; because he suffered him to be used in the manner he was, and particularly to be abhorred by the Jews, even by the nation in general, Isaiah 49:7, though the sins of his people, which he had upon him, and for which he suffered, were an abhorring to the Lord; and when he was made sin, he was made a curse: thou hast been wroth with thine Anointed; with thy Messiah; not Rehoboam, from whom the ten tribes were rent; nor Josiah, who was killed by Pharaohnecho; nor Zedekiah, carried captive into Babylon; but the true Messiah, the son of David, before said to be found by the Lord, and anointed with his holy oil, Psalm 89:20, which is to be understood of him, not as his own son, who was always the object of his love, but as the sinner's surety, bearing the sins of his people, and all the wrath and punishment due unto them; and so is reconcilable to the promise, that lovingkindness should not be taken from him, Psalm 89:33 and is no objection to it, though made one.

Thou hast made void the covenant of thy servant,.... His servant David the Messiah, Psalm 89:3, meaning not the covenant of circumcision, nor the covenant at Sinai, which were really made void at the death of Christ; but the covenant of grace and redemption made with Christ, which it was promised should stand fast, and never be broken, Psalm 89:3, but was thought to be null and void when the Redeemer was in the grave, and all hopes of redemption by him were gone, Luke 24:21, but so far was it from being so, that it was confirmed by the sufferings and death of Christ; and every blessing and promise of it were ratified by his blood, hence called the blood of the everlasting covenant, Hebrews 13:20, thou hast profaned his crown by casting it to the ground: by suffering it to be cast to the ground, and used contemptibly; as when Jesus was crowned with thorns, and saluted in a mock manner; when an "if" was put upon his being the King of Israel, Matthew 27:29, and which seemed very inconsistent with the promise, Psalm 89:27 that he should be made higher than the kings of the earth; and yet so it was, and is; he is highly exalted, made Lord and Christ, crowned with glory and honour, and is set far above all principality and power, and every name that is named in this world or that to come, notwithstanding all the above usage of him.

Thou hast broken down all his hedges,.... Round about his vine, the church; see Psalm 80:12. A famous church was raised at Jerusalem, quickly after the death, resurrection, and ascension of Christ, which seemed to be well filled, fenced, and protected; but on a sudden a violent persecution arose, and the members of it were made havoc of, and the ministers of the word were scattered abroad, and which was the breaking down of the hedges; and what was done to the church was taken by Christ as done to himself, as it is here spoken of him; see Acts 8:1, and this might seem contrary to the word and oath of God, that his seed should endure for ever, and his throne as the days of heaven, Psalm 89:29, when the first Christian church was used in this manner; but that providence was overruled, for the spread of the Gospel, and the interest of Christ, in other parts; see Acts 8:4, and so no objection to what is before said: thou hast brought his strong holds to ruin; the same as before, the church of Christ, which seemed to be so well built and fortified; see Isaiah 26:1.

All that pass by the way spoil him,.... His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully the spoiling of their goods, Hebrews 10:34, so the church of Christ may be spoiled, however, attempted to be spoiled, by false teachers, who are the foxes, the little foxes, that spoil the vines; crafty seducers, who spoil Christians of their peace and comfort, through philosophy and vain deceit, Sol 2:15. Christ himself may be said to be spoiled, when he was stripped of his clothes by the Roman soldiers, who also parted his garments, casting lots on his vesture; when they that passed by his cross, as he hung upon it, reviled him, and robbed him of his good name, and of his kingly and priestly offices; and he is also spoiled by false teachers, who rob him of his deity, his divine and eternal sonship, and of his satisfaction and righteousness, by whom he is trodden under foot, and his blood counted as an unholy thing; and so the Targum, "all that pass by the way tread upon him;'' see Hebrews 10:29, these are they that walk not in the right way; but go out of it, and choose their own way; they are such as pass over the right way, or cross it; they are they that transgress, and abide not in the doctrine of Christ, that so use him, 2 John 1:9, he is a reproach to his neighbours; his name and character were reproached by the Jews, his countrymen, who called him a glutton and a wine bibber; and represented him as a notorious sinner; his miracles as done by the help of Satan; his doctrine as hard sayings, novel opinions, contrary to common sense and reason, and tending to licentiousness; and his followers and members as the offscouring of all things: but all this has been or will be rolled off, and is no objection to the glory promised him.

Thou hast set up the right hand of his adversaries,.... Suffered them to become powerful, and to prevail against him; as the wicked Jews, and Satan, and his principalities and powers, at the time of Christ's apprehension, crucifixion, and death; for then were their hour, and the power of darkness, Luke 22:53, death also had dominion over him, and held him under the power of it for awhile: the enemies of his interest, Rome Pagan, and Rome Papal, have, in their turns, had their right hands set up, and have had power, and prevailed over it; and the latter will again, at the slaying of the witnesses: all which, though it seems contrary to Psalm 89:21, yet is not; for Satan, though he bruised Christ's heel, yet Christ bruised his head, destroyed his works, and him himself, and that by dying; and spoiled his principalities and powers; and death could not hold him long, nor has it now any dominion over him, and is abolished by him; and antichrist, and all the antichristian powers, will be destroyed by him ere long: thou hast made all his enemies to rejoice; as they did when they had got him on the cross; and especially when he was laid in the grave, Psalm 22:7, and as the antichristian party will when his witnesses are slain, Revelation 11:10, but as the joy of the former was short lived, and was soon turned into sorrow, so will be that of the latter.

Thou hast also turned the edge of his sword,.... Or the "sharpness" (a) of it blunted it, so that it could do no execution: the disciples of Christ were not allowed the use of the temporal sword to defend their master; and his house, his kingdom, not being of this world, Matthew 26:51, other weapons were put into their hands; the sword of the Spirit, which is the word of God; and the edge of this was blunted, with respect to the Jews, being of little or no efficacy among them; it was turned off by them, and put away from them; but then it was turned towards the Gentiles, and was powerful and effectual among them; Christ girt it on his thigh, and rode forth in his glory and majesty, conquering, and to conquer, and by it subdued many, who fell under him, and gave up themselves unto him; see Ephesians 6:17, and ere long, with the twoedged sword, which proceeds out of his mouth, will he smite the antichristian nations; and the remnant of those that escape at the battle of Armageddon shall be slain with it, Revelation 19:15, and hast not made him to stand in the battle; but to fall in it, being delivered up into the hands of wicked men, of justice, and death; and yet, by dying, he put away sin, finished it, made an end of it, and destroyed it; he conquered Satan, and led him captive; overcame the world, the spite and malice of it, and its prince; and abolished death itself. (a) "acumen", Junius & Tremellius, Piscator.

Thou hast made his glory to cease,.... The glory of his deity, though it did not properly cease, yet it seemed to do so, being covered, and out of sight, and seen but by a very few, while he appeared in the likeness of sinful flesh; and the glory of his humanity was made to cease, in which he was fairer than the children of men, and his visage was more marred than any man's, and his form than the sons of men; and the glory of his offices, prophetical, priestly, and kingly, which were reproached and vilified, and disputed and contradicted by the Jews, Matthew 26:68, it may be rendered, "his purity" (b), which seemed to cease when he was clothed with our filthy garments; or had all our sins laid upon him, and imputed to him, by his Father; and he was made sin for us, who knew none: the Targum is, "thou hast made the priests to cease who sprinkle upon the altar, and purify his people:'' and cast his throne down to the ground; this seems contrary, and is an objection to Psalm 89:29, but is not; for not withstanding the usage of Christ by the Jews, who rejected him as the King Messiah; see Gill on Psalm 89:39, yet he is now upon the same throne with his Father, and will sit upon a throne of glory when he comes to judge the world, and so in the New Jerusalem church state, and to all eternity. (b) "puritatem ejus", Montanus, Michaelis.

The days of his youth hast thou shortened,.... His days of joy and pleasure; such as days of youth are, in opposition to the days of old age, which are evil, Ecclesiastes 11:9, these were shortened when his sorrows and sufferings came on, and God hid his face from him; and indeed he was a man of sorrows, and acquainted with grief all his days: the Vulgate Latin version renders it, "the days of his time"; and the Arabic version "the days of his years"; for he did not live out half the time of man's age, which is threescore years and ten, Psalm 90:10, he dying at the age of thirty three or four; but, notwithstanding this, he lives again, and lives for evermore; he has length of days for ever and ever, Psalm 21:4, though his days were in some sense shortened, yet in another sense they are and will be prolonged, even his own, and those of his spiritual seed, according to the promise of God, Isaiah 53:10, thou hast covered him with shame; see Psalm 69:7, when his face was covered with shame and spitting, from which he hid it not, Isaiah 1:6, but now he is crowned with glory and honour; wherefore all these complaints, though true, are no objections to what is before said and swore to. Selah. See Gill on Psalm 3:2.

How long, Lord, wilt thou hide thyself? for ever?.... When God hides his face front his people, though it is but for a little while, it seems long, and a kind of an eternity to them; and so it seemed to the man Christ Jesus; and indeed what he endured, when his Father hid his face from him, was of the same kind with an eternal absence; see Psalm 13:1, shall thy wrath burn like fire? it did so when Christ bore the sins of his people, and all the punishment due unto them; when his strength was dried up like a potsherd; when he, the antitype of the passover lamb roasted with fire, was sacrificed for us; all which is entirely consistent with God's everlasting and invariable love to him, as his own Son. See Gill on Psalm 89:38.

Remember how short my time is,.... In this world man's time here is fixed, and it is but a short time; his life is but a vapour, which appeareth for a little while; his days are as an hand's breadth; they pass away like a tale that is told; the common term of life is but threescore years and ten, and few arrive to that: to know and observe this is proper and useful; it may awaken a concern for a future state, excite to a vigorous discharge of duty, and animate to patience under afflictions: the clause in connection with the preceding verse seems to be a plea for mercy; that, since time was short, it might not be consumed in bearing the wrath of God; but be spent in peace and comfort, like that of Job 10:20, Compare with this Psalm 103:13, the Targum is, "remember that I am created out of the dust:'' but these words, with what follow, are the words of the psalmist, representing the apostles of Christ, and other saints, at the time of his sufferings and death, and when under the power of the grave, and when they were almost out of hope of his resurrection: see Luke 24:21, expostulating with the Lord on that account; and here entreat him to remember the shortness of their time, if there was no resurrection from the dead, as there would be none if Christ rose not; and therefore, as their life was a short one, it would be of all men's the most miserable: wherefore hast thou made all men in vain? none of the sons of men are made in vain; for they are all made for the glory of God, which end is answered, some way or another, in everyone of them; either in the salvation of them by Christ, or in the just destruction of them through their own sin; and though the time of life is short, and afflictions many, yet men are not made in vain, and especially those of them who believe in Christ; for, for them to live is Christ, they live to his glory: whether they live a longer or shorter time, they live to the Lord; and when they die, they die to him; and their afflictions are always for good, temporal, or spiritual, and eternal: indeed, if there was no future state after this, men might seem to be made in vain, and there might be some reason for such a question or complaint; but so it is not; there is an immortal life and state after this, either of bliss or woe: also, if there was no such thing as the redemption, justification, and salvation of any of the sons of men, through the sufferings and death of Christ, and which could not be without his resurrection from the dead, with a view to which the question is put, then there would seem some room for it; but there is a redemption of them, and therefore are not made in vain; and Christ, who was delivered for their offences, is risen for their justification.

What man is he that liveth, and shall not see death?.... Every living man must die; as sure as a man lives, so sure he shall die: be he strong and mighty, as the word signifies, or weak and sickly; be he high or low, rich or poor, prince or peasant, righteous or wicked; persons of all ranks, states, and conditions, age or sex, must die; for all have sinned; and it is the appointment of God that they should die, and very few are the exceptions; as Enoch and Elijah, and those that will be found alive at Christ's coming: shall he deliver his soul from the hand of the grave; either from going down into it, or coming under the power of it; so the Targum, "what man is he that shall live, and shall not see the angel of death (Hebrews 2:14) shall he deliver his soul from his hand, that he should not go down to the house of his grave?'' or deliver himself from the power of it, when in it; that is, raise himself from the dead: none ever did this, or ever can: Christ indeed undertook, and has promised, to redeem his people from the power of the grave, upon which they have believed they should be delivered; see Hosea 13:14, but if Christ rose not himself, which was the thing now in question, how could it be? the case stands thus; every man must die; no man can raise himself from the dead; if Christ rise not, everyone must continue under the power of the grave; for then there could be no resurrection. Selah. See Gill on Psalm 3:2.

Lord, where are thy former lovingkindnesses,.... The spiritual blessings said to be in Christ; the grace said to be given to us in him; the sure mercies of David, such as redemption, justification, remission of sins, and eternal life; so called because they flow from the free favour and love of God, and, being many, are expressed in the plural number; and which were former or ancient ones, even promised and secured in Christ before the world began; springing from the love of God, which, both to Christ and his people, was from everlasting, and provided for in a covenant, which was as early: which thou swarest unto David in thy truth? which were promised to Christ, the antitype of David, and that with an oath, by the truth or faithfulness of God, for the certainty thereof: but now where are all these? or how will they take place, if Christ rise not from the dead? where will be the redemption of his people, the justification of their persons, the remission of their sins, and their everlasting salvation? and what will become then of the covenant, oath, and faithfulness of God?

Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation, and other saints with them that believed in Christ, and were made willing to serve and follow him; these were now reproached by the Scribes and Pharisees for believing in him, and professing him; and were scoffed and laughed at, when they had crucified him, and laid him in the grave, triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached; and therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away: how I do bear in my bosom the reproach of all the mighty people; the ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents; which fell very heavily upon them, as a very great weight and burden, and pressed them sore, and went to their very hearts, and therefore said to be "in their bosom"; and which is mentioned to excite the divine compassion, that he would appear for them, and raise his Son from the dead, as was promised and expected; that their enemies might have no more occasion to reproach him and them: it is in the original, "I bear in my bosom all the many people" (c); which some understand of the people of God, and of Christ's sustaining their persons, and making satisfaction for their sins; but the other sense is preferable: Kimchi supplies the words as we do; and so the Targum, which renders them thus, "I bear in my bosom all the reproaches of many people.'' (c) "omnes multos populos", Montanus; "omnes, quam multi sunt, populos", Cocceius.

Wherewith thine enemies have reproached, O Lord,.... Which carries in it another argument why the Lord should take notice of these reproaches; because they come not only from their enemies, but from his also, and the enemies of his Son, who would not have him, the King Messiah, to reign over them, and are said to reproach him in the next clause: wherewith they have reproached the footsteps of thine Anointed; or thy Messiah; so Aben Ezra and Kimchi interpret it of the Messiah: Jarchi renders it "the ends of the Messiah"; and all of them understand it of the coming of the Messiah, as in the Talmud (d); which, because delayed, or was not so soon as expected, was scoffed at and reproached by wicked men; see Malachi 2:17, but it rather designs the ways and works, actions, and especially the miracles of Christ, which were reproached, either as done on the sabbath day, or by the help of Satan; and he was traduced in his kindest actions to the bodies and souls of men, as a friend of publicans and sinners, and himself as a sinner: and it may have a particular view to the latter end of the Messiah, the last part of his life, his sufferings and death, and when he hung on the cross; at which time he was, in the most insolent manner, reviled and reproached by his enemies: the words may be rendered "the heels of the Messiah" (e), and are thought by some to have reference to the promise in Genesis 3:15, and may regard either the human nature of Christ, which was both reproached and bruised; or his members suffering disgrace and persecution for his sake, and which he takes as done to himself. Suidas (f) interprets it of the ancestors of Christ, according to the flesh; and Theodoret of the kings of that time. (d) Bab. Sanhedrin, fol. 97. 1.((e) "calcibus", Vatablus; "calcaneos"; Gussetius, Michaelis. (f) In voce

Blessed be the Lord for evermore,.... In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ's sake, since they work together for good; as Job blessed the Lord in the midst of his troubles, Job 1:21, or rather the psalmist, viewing, by a spirit of prophecy, Christ rising from the dead, ascending to heaven, sitting at the right hand of God, and interceding for the application of all the blessings of the covenant; and now, seeing all before objected and complained of was reconcilable to the love, covenant, and oath of God, breaks out into this benediction, and with it closes the psalm; which agrees with Christ, not only as God over all, blessed for ever, but as Mediator, who, as such, is made most blessed for evermore; see Psalm 21:6. These are not the words of the copier of the Psalms, blessing God for assistance in prosecuting the work thus far, which is the sense of some Jewish writers mentioned by Aben Ezra and Kimchi, but of the psalmist himself: Amen, and Amen; which words are added to express the wish and faith of the psalmist; and the word is repeated to denote the vehemence and strength of the same. Here ends the third part of the book of Psalms, and so the Syriac version closes it. See Gill on Psalm 41:13. See Gill on Psalm 72:20.

37. It shall … moon … heaven —literally, " As the moon, and the witness in the sky is sure, that is, the moon."

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

46. How long, &c.—(Compare Ps 13:1 ; 88:14 ; Jer 4:4 ).

50. bear in my bosom —as feeling the affliction of the people ( Ps 69:9 ). footsteps —ways ( Ps 56:6 ).

52. Blessed, &c.—denotes returning confidence ( Ps 34:1-3 ). Amen, and Amen —closes the third book of Psalms.

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…