Psalms · Chapter 89

V. 1. Sing-He prefaces this, lest the following complainers of present miseries should argue ingratitude for former mercies. Faithfulness-Whatsoever hath befallen us, it proceeded not from thy unfaithfulness.

Verse 1. I will sing of the mercies of the Lord] I will celebrate the mercy of God to the house of Jacob; the mercy that has been shown to our fathers from time immemorial.

To all generations] What I say concerning thy mercy and goodness, being inspired by thy Spirit, is not only true, but shall be preserved by the Divine providence for ever.

Verses 1, 2. I will sing of the mercies of the Lord — He speaks this by way of preface, lest the following complaints of present miseries should argue ingratitude for former mercies. I will make known thy faithfulness — Assuring posterity, from my own observation and experience, that thou art true to every word that thou hast spoken, and that whatsoever hath befallen us, it proceeded not from thy unfaithfulness. For I have said — That is, within myself. I have been assured in my own mind; Mercy shall be built up for ever — As thou hast laid a sure foundation of mercy to David’s family, by that everlasting covenant which thou hast made with it; so I concluded that thou wouldest carry on the same project of mercy toward it; that thou wouldest build it up, and not destroy it. Thy faithfulness shalt thou establish in the very heavens — That is, in thy eternal counsels, which are above the changes of this lower region, and out of the reach of the opposition of earth and hell. Or, as the Hebrew may be rendered, with the very heavens; that is, as firmly and durably as the heavens themselves, as with the sun, in the Hebrew text, Psalms 72:5Psalm 72:5, is by most interpreters rendered, As long as the sun endureth, as it is in our translation. And so this phrase, in this last branch of the verse, answers to for ever in the former.

1. Mercies… faithfulness—The two pillars of the psalmist’s hope. On these the covenant with David (verse 3) rested, and in them it originated. These shall be the theme of his song for ever. Though now the covenant seems forgotten, faith steadily looks to the promise.

V. 2. Establish-As firmly and durably as the heavens themselves.

Verse 2. Mercy shall be built up for ever] God’s goodness is the foundation on which his mercy rests; and from that source, and on that foundation, acts of mercy shall flow and be built up for ever and ever. Thy faithfulness shalt thou establish] What thou hast promised to do to the children of men on earth, thou dost register in heaven, and thy promise shall never fail.

Verses 1, 2. I will sing of the mercies of the Lord — He speaks this by way of preface, lest the following complaints of present miseries should argue ingratitude for former mercies. I will make known thy faithfulness — Assuring posterity, from my own observation and experience, that thou art true to every word that thou hast spoken, and that whatsoever hath befallen us, it proceeded not from thy unfaithfulness. For I have said — That is, within myself. I have been assured in my own mind; Mercy shall be built up for ever — As thou hast laid a sure foundation of mercy to David’s family, by that everlasting covenant which thou hast made with it; so I concluded that thou wouldest carry on the same project of mercy toward it; that thou wouldest build it up, and not destroy it. Thy faithfulness shalt thou establish in the very heavens — That is, in thy eternal counsels, which are above the changes of this lower region, and out of the reach of the opposition of earth and hell. Or, as the Hebrew may be rendered, with the very heavens; that is, as firmly and durably as the heavens themselves, as with the sun, in the Hebrew text, Psalms 72:5Psalm 72:5, is by most interpreters rendered, As long as the sun endureth, as it is in our translation. And so this phrase, in this last branch of the verse, answers to for ever in the former.

2. For I… said—Faith said, on the authority of the word of promise. The Septuagint changes to the second person: “For thou [Lord] hast said.” Mercy shall be built up—The work of mercy shall go steadily forward, though much may appear to hinder. Establish in the… heavens—Or, As to the heavens, thou wilt establish thy faithfulness in them. The “heavens” may be mentioned as the seat of authority, and for settling the divine counsels, or as illustrating the faithfulness of God by the order and harmony of the celestial bodies. <19B989>Psalm 119:89-91; 36:5.

V. 3. Chosen-With David; whom I have chosen to the kingdom.

Verse 3. I have made a covenant with my chosen] I have made a covenant with Abraham, Isaac, and Jacob; and renewed it with Moses and Joshua in reference to the Israelites in general: but I have made one with David in especial relation to himself and posterity, of whom, according to the flesh, the Christ is to come. And this is the covenant with David:—

Verses 3-5. I have made a covenant with my chosen — With David, whom I have chosen to the kingdom. Thy seed will I establish for ever, &c. — I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ, who was of the seed of David. And the heavens shall praise thy wonders — That is, the inhabitants of heaven, the holy angels, who clearly discern and constantly adore thy mercy and faithfulness; when men upon earth are filled with doubts and perplexities about it. Thy faithfulness also — Understand, shall be praised; (which supplements are usual in Scripture;) in the congregation of the saints — Either, 1st, Of thy saints on earth in their public assemblies; who always acknowledge and celebrate thy truth, though they cannot always discern the footsteps of it: or, rather, 2d, Of the angels in heaven, of whom he speaks in the foregoing clause; and who are often called saints, or holy ones.

3. I have made a covenant—God speaks, reaffirming his promise. 2 Samuel 7.

V. 4. Build up-I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ.

Verse 4. Thy seed will I establish for ever, and build up thy throne to all generations.] And this covenant had most incontestably Jesus Christ in view. This is the seed, or posterity, that should sit on the throne, and reign for ever and ever. David and his family are long since become extinct; none of his race has sat on the Jewish throne for more than two thousand years: but the Christ has reigned invariably since that time, and will reign till all his enemies are put under his feet; and to this the psalmist says Selah. It will be so, it is so; and it cannot be otherwise; for the Lord hath sworn that he shall have an everlasting kingdom, as he has an everlasting priesthood.

Verses 3-5. I have made a covenant with my chosen — With David, whom I have chosen to the kingdom. Thy seed will I establish for ever, &c. — I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ, who was of the seed of David. And the heavens shall praise thy wonders — That is, the inhabitants of heaven, the holy angels, who clearly discern and constantly adore thy mercy and faithfulness; when men upon earth are filled with doubts and perplexities about it. Thy faithfulness also — Understand, shall be praised; (which supplements are usual in Scripture;) in the congregation of the saints — Either, 1st, Of thy saints on earth in their public assemblies; who always acknowledge and celebrate thy truth, though they cannot always discern the footsteps of it: or, rather, 2d, Of the angels in heaven, of whom he speaks in the foregoing clause; and who are often called saints, or holy ones.

4. Build up thy throne—The figure of a building carries the idea of prosperity and permanency. To all generations—The phrase is parallel to µlw[, (‘olam,) eternity, in the previous sentence. This stability and perpetuity of David’s throne is realized only in the spiritual sense, through Christ, the son of David, according to Acts 2:30; 13:32-37; 15:16.

V. 5. Heavens-The inhabitants of heaven. Faithfulness-Understand, shall be praised; which supplements are usual in scripture.

Verse 5. The heavens shall praise thy wonders] The works that shall be wrought by this descendant of David shall be so plainly miraculous as shall prove their origin to be Divine: and both saints and angels shall join to celebrate his praises.

Thy faithfulness also] All thy promises shall be fulfilled; and particularly and supereminently those which respect the congregation of the saints-the assemblies of Christian believers.

Verses 3-5. I have made a covenant with my chosen — With David, whom I have chosen to the kingdom. Thy seed will I establish for ever, &c. — I will perpetuate the kingdom to thy posterity; which was promised upon condition, and was literally accomplished in Christ, who was of the seed of David. And the heavens shall praise thy wonders — That is, the inhabitants of heaven, the holy angels, who clearly discern and constantly adore thy mercy and faithfulness; when men upon earth are filled with doubts and perplexities about it. Thy faithfulness also — Understand, shall be praised; (which supplements are usual in Scripture;) in the congregation of the saints — Either, 1st, Of thy saints on earth in their public assemblies; who always acknowledge and celebrate thy truth, though they cannot always discern the footsteps of it: or, rather, 2d, Of the angels in heaven, of whom he speaks in the foregoing clause; and who are often called saints, or holy ones.

5. The heavens—Here to be understood as the abode of God and his angels, and by metonomy put for the inhabitants of heaven, the angels and saints. From this to verse 14 the perfections of God are confessed, and illustrated by allusions to nature and to history. Thy faithfulness… in the congregation of the saints—That is, the holy beings in heaven shall celebrate the “faithfulness” of God toward his Church. The idea is parallel to Ephesians 3:10.

V. 6. Among-The highest angels.

Verse 6. For who in the heaven] qjv shachak signifies the ethereal regions, all visible or unbounded space; the universe. Who is like Jesus? given in his human nature none of the sons of the mighty can be compared with him. He atones for the sin of the world, and saves to the uttermost all who come unto God through him.

This may also be considered a reproof to idolaters. Is there any among the heavenly hosts like to God? Even the most glorious of them were made by his hands. Can the stars, or the more distant planets, or the moon, or the sun, be likened unto God most high?

Who among the sons of the mighty] Instead of אלים elim, mighty ones, four of Kennicott’s and Deuteronomy Rossi’s MSS. have lya eil, strength:—sons of strength, strong persons. Several of the Versions seem to have read אלהים Elohim, GOD, instead of אלים elim, strong ones. So my old Psalter, following the Vulgate.—For wha in the clowdes sal be evened to Lorde; like sal be to God in sons of God! which it paraphrases thus: “Emang al haly men nane may be evened to Ihu Crist: and nane may be like to hym in God’s sons: for he is God’s son be kynde, and thai thrugh grace.”

Verses 6, 7. Who among the sons of the mighty — That is, of the most mighty princes upon earth: or among the highest angels; who well may and needs must admire and adore thee, because thou art incomparably and infinitely more excellent than they. God is greatly to be feared — With a fear of reverence; for dread and terror have no place in those blessed mansions, and holy spirits. In the assembly of the saints — The whole society of angels, called saints, or holy ones, again, as in verse 5. And to be had in reverence of all about him — The angels, who are always in his presence, and encompass his throne.

6. Who in the heaven—This recognises orders of created beings in “heaven.” To say glorified saints are not included, is to deny that they are in “heaven.” See notes on Psalms 16:3Psalm 16:3, 73:25. Sons of the mighty— Hebrew, Sons of God. So in Psalms 29:1Psalm 29:1, “O ye mighty,” is O sons of God, an advance upon “who in heaven,” which included all orders whatsoever, while this designates angels, specially the higher order, archangels. These are created beings—messengers of God doing his will. The supremacy of God over nature and all orders of being is pure theism.

V. 7. Feared-With a fear of reverence. Saints-The whole society of angels. All that-That encompass his throne.

Verse 7. God is greatly to be feared] In all religious assemblies the deepest reverence for God should rest upon the people. Where this does not prevail, there is no true worship. While some come with a proper Scriptural boldness to the throne of grace, there are others who come into the presence of God with a reprehensible, if not sinful, boldness.

Verses 6, 7. Who among the sons of the mighty — That is, of the most mighty princes upon earth: or among the highest angels; who well may and needs must admire and adore thee, because thou art incomparably and infinitely more excellent than they. God is greatly to be feared — With a fear of reverence; for dread and terror have no place in those blessed mansions, and holy spirits. In the assembly of the saints — The whole society of angels, called saints, or holy ones, again, as in verse 5. And to be had in reverence of all about him — The angels, who are always in his presence, and encompass his throne.

7. Assembly of the saints—The council of his holy ones. The idea is, that those who are admitted as a privy council to the most intimate knowledge of the divine purposes are those who reverence him most.

V. 8. Round thee-Like a girdle encompassing thee. It appears in all thy words and works.

Verse 8. O Lord God of hosts] Thou who hast all armies at thy command, and canst serve thyself by every part of thy creation, whether animate or inanimate.

Who is a strong Lord] See Psalms 89:6Psalm 89:6.

Thy faithfulness round about thee?] Or, more properly, thy faithfulness is round about thee. Thou still keepest thy promises in view. God’s truth leads him to fulfil his promises: they stand round his throne as the faithful servants of an eastern monarch stand round their master, waiting for the moment of their dismission to perform his will.

Verses 8-10. Who is a strong Lord like unto thee? — Who is equal to thee in power, or, as it follows, in faithfulness. Or to thy faithfulness round about thee — Hebrew, and thy faithfulness is round about thee, encompassing and adorning thee like a girdle. It appears in all thy paths and actions, in thy words and works. Thou rulest the raging of the sea — Giving commands, and setting bounds to its waves when they are most impetuous and unruly. Thou hast broken Rahab — Egypt, as Psalms 87:4Psalm 87:4. As one that is slain — Thou didst wound them not slightly, but unto death.

8. Thy faithfulness round about thee—Compare Isaiah 11:5: “Faithfulness the girdle of his reins.” But the idea here is, On all sides the evidences of thy “faithfulness” appear.

Verse 9. Thou rulest the raging of the sea] Whoever has seen the sea in a storm, when its waves run what is called mountain high, must acknowledge that nothing but omnipotent power could rule its raging. When the waves thereof arise, thou stillest them.] Thou governest both its flux and reflux. Thou art the Author of storms and calms. There may be a reference here to the passage of the Red Sea, and the strong wind that agitated its waves at that time; as the next verse seems to indicate.

Verses 8-10. Who is a strong Lord like unto thee? — Who is equal to thee in power, or, as it follows, in faithfulness. Or to thy faithfulness round about thee — Hebrew, and thy faithfulness is round about thee, encompassing and adorning thee like a girdle. It appears in all thy paths and actions, in thy words and works. Thou rulest the raging of the sea — Giving commands, and setting bounds to its waves when they are most impetuous and unruly. Thou hast broken Rahab — Egypt, as Psalms 87:4Psalm 87:4. As one that is slain — Thou didst wound them not slightly, but unto death.

9. Thou rulest the raging of the sea—And therefore canst control the passions of men and the ambition of princes.

V. 10. Rhahab-Egypt.

Verse 10. Thou hast broken Rahab] Thou hast destroyed the power of Egypt, having overthrown the king and its people when they endeavoured to prevent thy people from regaining their liberty.

As one that is slain] The whole clause in the original is, bhr lljk takd hta attah dikkitha kechalal Rahab, “Thou, like a hero, hast broken down Egypt.” Dr. Kennicott has largely proved that llj chalal, which we render wounded, slain, &c., means a soldier, warrior, hero; and it is certain that this sense agrees better with it than the other in a great number of places. Mr. Berlin translates, Tu contrivisti ut cadaver Ægyptum; “Thou hast bruised down Egypt like a dead carcass.” The whole strength of Egypt could avail nothing against thee. Thou didst trample them down as easily as if they had all been dead carcasses.

Verses 8-10. Who is a strong Lord like unto thee? — Who is equal to thee in power, or, as it follows, in faithfulness. Or to thy faithfulness round about thee — Hebrew, and thy faithfulness is round about thee, encompassing and adorning thee like a girdle. It appears in all thy paths and actions, in thy words and works. Thou rulest the raging of the sea — Giving commands, and setting bounds to its waves when they are most impetuous and unruly. Thou hast broken Rahab — Egypt, as Psalms 87:4Psalm 87:4. As one that is slain — Thou didst wound them not slightly, but unto death.

10. Rahab—Poetic name of Egypt, as a symbol of pride, or tumultuous violence. Psalms 87:4Psalm 87:4; compare Isaiah 51:9. In Job 26:12, it is translated “the proud,” where it should be “Egypt,” probably alluding to the passage of the Red Sea; if the book of Job would allow so late a date. Broken Rahab… as one that is slain—The version of Gerard is better, founded on the Arabic derivatives of the word: “Thou, like a warrior, hast crushed Rahab.”

Verse 11. The heavens are thine] Thou art the Governor of all things, and the Disposer of all events.

The world] The terraqueous globe.

And the fullness] All the generations of men. Thou hast founded them-thou hast made them, and dost sustain them. After this verse, the Editio Princeps of the Hebrew Bible, printed at Soncini, 1488, adds:—

hlyl Ël pa יום Ël

lailah lecha aph yom lecha

vmvw rwam twnykh hta

vashamesh maor hachinotha attah

To thee is the day; also to thee is the night: Thou hast prepared the light and the sun.

But these same words are found in Psalms 74:16Psalm 74:16.

Verses 11, 12. The earth also is thine, and the fulness thereof — All the creatures wherewith it is replenished, as Psalms 24:1Psalm 24:1, and 50:12. Thou hast founded them — They are all thy creatures, and of consequence are wholly subject to thy power and pleasure; and therefore all the monarchs and kingdoms of the earth cannot hinder thee from making good thy promise to the house and kingdom of David. The north and the south thou hast created them — That is, the northern and southern parts of the world, yea, even the remotest ends thereof, though not yet known to us, were made and are ruled by thee. Tabor and Hermon — Two eminent mountains in the land of Canaan; Tabor in the west, and within Jordan, Hermon on the east, and without Jordan. By which he may intend either, 1st, The western and eastern parts of the world, and so all the four parts of it are contained in this verse. Or, 2d, Only the several parts of the land of Canaan, both within Jordan and without it. And the mountains may be named rather than the valleys, because, when their fertility is expressed, the fertility of the valleys is more strongly supposed. Shall rejoice — Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice; in thy name — In or by thy favour, and the fruits thereof.

11. The heavens are thine—The universe is again, as in verse 5, brought in to illustrate the power of God over all things.

V. 12. Tabor-The several parts of the land of Canaan, both within Jordan, where mount Tabor is; and without it, where Hermon lies. Rejoice-Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice. In-By thy favour.

Verse 12. The north and the south] It is generally supposed that by these four terms all the four quarters of the globe are intended. Tabor, a mountain of Galilee, was on the west of Mount Hermon, which was beyond Jordan, to the east of the source of that river.

Verses 11, 12. The earth also is thine, and the fulness thereof — All the creatures wherewith it is replenished, as Psalms 24:1Psalm 24:1, and 50:12. Thou hast founded them — They are all thy creatures, and of consequence are wholly subject to thy power and pleasure; and therefore all the monarchs and kingdoms of the earth cannot hinder thee from making good thy promise to the house and kingdom of David. The north and the south thou hast created them — That is, the northern and southern parts of the world, yea, even the remotest ends thereof, though not yet known to us, were made and are ruled by thee. Tabor and Hermon — Two eminent mountains in the land of Canaan; Tabor in the west, and within Jordan, Hermon on the east, and without Jordan. By which he may intend either, 1st, The western and eastern parts of the world, and so all the four parts of it are contained in this verse. Or, 2d, Only the several parts of the land of Canaan, both within Jordan and without it. And the mountains may be named rather than the valleys, because, when their fertility is expressed, the fertility of the valleys is more strongly supposed. Shall rejoice — Shall be fruitful and prosperous, and so give their inhabitants cause to rejoice; in thy name — In or by thy favour, and the fruits thereof.

12. Tabor and Hermon—Not the “Little Hermon,” south of Tabor, as some have supposed, but the celebrated spur of Anti-Lebanon of that name, both mentioned poetically as representative mountains, the former for its beauty, the latter for its grandeur. These shall rejoice—shout for joy—leading the anthem of the mountains in Jehovah’s praise for his glorious deeds toward his people.

Verses 13, 14. Thou hast a mighty arm, &c. — Thy power, extending itself throughout the whole, always effects, in every place, whatsoever thou designest, and that with an irresistible force; whether it be to punish evil- doers, or to preserve and exalt them that do well. Justice and judgment — That is, just judgment, or justice in judging; are the habitation of thy throne, or the basis, or foundation, as the word ˆwkm mechon, is used, Ezra 2:68, and 3:3; Psalms 97:2Psalm 97:2, and 104:5. They are the ground- work of all thy proceedings, and the stability of thy throne and government. For God could not be the Ruler and Judge of the world if he did not in all things act according to the most perfect righteousness, which indeed is the result of his most holy and righteous nature, Genesis 18:25. Mercy and truth shall go before thy face — As thy harbingers and companions whithersoever thou goest. Thou art neither unjust, nor unmerciful, nor unfaithful in any of thy dealings with thy creatures: none shall be able to say thou doest them any wrong; for thou dost not rule the world merely by thy absolute power; but placest thy principal glory in justice and equity, mercy and fidelity; from which thou never swervest.

V. 14. Justice and judgment-Justice in judging.

Verse 14. Justice and judgment are the habitation of thy throne] The throne-the government, of God, is founded in righteousness and judgment. He knows what is right; he sees what is right; he does what is right; and his judgments are ever according to righteousness. His decisions are all oracles, no one of them is ever reversed.

Mercy and truth shall go before thy face.] These shall be the heralds that shall announce the coming of the Judge. His truth binds him to fulfil all his declarations; and his mercy shall be shown to all those who have fled for refuge to the hope that is set before them in the Gospel. See Clarke’s notes on “Psalms 85:10Psalm 85:10”; “Psalms 85:11Psalm 85:11”.

Verses 13, 14. Thou hast a mighty arm, &c. — Thy power, extending itself throughout the whole, always effects, in every place, whatsoever thou designest, and that with an irresistible force; whether it be to punish evil- doers, or to preserve and exalt them that do well. Justice and judgment — That is, just judgment, or justice in judging; are the habitation of thy throne, or the basis, or foundation, as the word ˆwkm mechon, is used, Ezra 2:68, and 3:3; Psalms 97:2Psalm 97:2, and 104:5. They are the ground- work of all thy proceedings, and the stability of thy throne and government. For God could not be the Ruler and Judge of the world if he did not in all things act according to the most perfect righteousness, which indeed is the result of his most holy and righteous nature, Genesis 18:25. Mercy and truth shall go before thy face — As thy harbingers and companions whithersoever thou goest. Thou art neither unjust, nor unmerciful, nor unfaithful in any of thy dealings with thy creatures: none shall be able to say thou doest them any wrong; for thou dost not rule the world merely by thy absolute power; but placest thy principal glory in justice and equity, mercy and fidelity; from which thou never swervest.

14. Justice and judgment—The former the principle, the latter the administration, of righteousness. Habitation—The restingplace, the foundation of thy throne. Mercy and truth—The same as the “mercies” and “faithfulness” in verse 1, which the author makes the theme of his psalm. God’s mercy must always be in harmony with his justice, judgment, and truth.

V. 15. Know-Who enjoy the presence of God and his ordinances, to which they are called by the sound of trumpets. Walk-Under the comfortable influences of thy favour.

Verse 15. Blessed is the people] “O the blessednesses of that people (העם yrva ashrey haam) that know the joyful sound;” that are spared to hear the sound of the trumpet on the morning of the jubilee, which proclaims deliverance to the captives, and the restoration of all their forfeited estates. “They shall walk vigorously (יהלכונ yehallechun) in the light of thy countenance” (Ëynp rwab beor paneycha)-the full persuasion of the approbation of God their Father, Redeemer, and Sanctifier.

Verse 15. Blessed are the people, &c. — Next to the praises of Jehovah, is declared the happiness of those who have him for their God, who are his worshippers and servants, living under his righteous and merciful government; that know — That hear, from time to time, acknowledge and obey; the joyful sound — “The sound of the trumpet, by which the festivals of the Jewish Church were proclaimed, and the people were called together to the offices of devotion;” that is, who have God’s word and ordinances among them, and are favoured with his presence, and with the tokens of his mercy and grace, in and by these means; they shall walk, O Lord, in the light of thy countenance — Being blessed with the light of truth, and being enabled to walk therein, they shall live under the comfortable influences of thy love and favour. Remember, reader, “these blessings are now become our own; the evangelical trumpet hath sounded through the once heathen world; the Sun of righteousness hath risen upon all nations. Let us attend to the joyful sound; let us walk in the glorious light.” — Horne.

15. Joyful sound—The word means, loud shouting, or noise of trumpets, whether for triumph, signal of battle, or alarm. The allusion here is to the sounding of trumpets accompanied with shouting, to announce a feast and call the people to worship. See on “the feast of trumpets,” (Leviticus 23:24; Numbers 29:1,) where the word is rendered blowing of trumpets, and the “year of jubilee;” also, Numbers 25:9, where the same word is jubilee in the common version. But the true idea of the text is given by French and Skinner: “Happy the people who are familiar with the sound of the trumpet inviting them to join in the celebration of their religious observances.” The figure is easily transferred to Christian times.

V. 16. Name-In the knowledge and remembrance of thy name, of thy infinite power and goodness.

Verse 16. In thy name shall they rejoice] Or, “greatly exult,” יגילונ yegilun; “all that day,” היום haiyom, the jubilee, referred to above. And in thy righteousness] In the declaration of thy righteousness for the remission of sins that are past, Romans 3:25, 26. Shall they be exalted.] They shall be justified freely from all things, be purified from all unrighteousness, grow in grace, and in the knowledge of Jesus Christ here below, and at last be exalted to his right hand to reign with him for ever. The jubilee was a type of the Gospel, and under that type the psalmist here speaks of the glorious advent of the Lord Jesus, and the great happiness of believers in him. Let it be observed that the letters in the above Hebrew words called paragogic, as ˆ nun in יהלכונ yehallechuN, and יגילונ yegiluN, always increase and deepen the meaning of the words to which they are attached.

Verses 16-18. In thy name shall they rejoice all the day — That is, in the knowledge and remembrance of thy name, or of thy infinite power and goodness, revealed and imparted to them; and in thy righteousness — Whereby thou art both inclined, and, in some sort, engaged to hear the prayers of thy people, and to save them from all their enemies; or, in and by thy mercy, for righteousness frequently means mercy; or in and through the obedience unto death of him who is the Lord our righteousness, and is made of God unto us righteousness, and through the righteousness of faith in him, Romans 4:3, 22-24, shall they be exalted — To the dignity of thy sons and daughters here, and to the heavenly inheritance hereafter. For thou art the glory of their strength — All that strength in which they do, or may glory, is from thee as the gift of thy grace: and to thee alone belongs the glory of all their victories over their enemies, and of all their achievements. In thy favour our horn shall be exalted — The efforts of our power shall be crowned with victory and success. For the Lord is our defence — Here the psalmist assigns the reason of his confidence, that their horn should be exalted. And the Holy One of Israel is our King — Having therefore so powerful a deliverance and protector, we have no reason to despair of our restitution to our former felicity. Hebrew, wnngm hwhyl, to Jehovah belongs our shield, or, as the margin reads it, our shield is of the Lord, our King is the Holy One of Israel. Our relation to God, as his worshippers and subjects, is the ground of our confidence for deliverance and protection. If God be our ruler, he will be our defender, and who is he then that can harm us?

16. They rejoice all the day—Verses 16-18 describe the happiness of the people who delight in God, and are familiar with the “joyful sound” calling them to his worship. Verse 15.

V. 17. The glory-To thee alone belongs the glory of all their valiant achievements.

Verse 17. For thou art the glory of their strength] They are strong in faith, and give glory to thee, because they know that their strength cometh from the Lord of hosts.

And in thy favour our horn shall be exalted.] Instead of תרום tarum, “shall be exalted,” תרים tarim, “thou shalt exalt,” is the reading of several MSS.: but תרום tarum, “shall be exalted,” is supported by forty-four of Kennicott’s MSS., and sixty of Deuteronomy Rossi’s, as well as by several ancient editions, with the Septuagint, Syriac, Vulgate, and Arabic Versions. In the enjoyment of the Divine favour they shall grow more wise, more holy, more powerful, and, consequently, more happy.

Verses 16-18. In thy name shall they rejoice all the day — That is, in the knowledge and remembrance of thy name, or of thy infinite power and goodness, revealed and imparted to them; and in thy righteousness — Whereby thou art both inclined, and, in some sort, engaged to hear the prayers of thy people, and to save them from all their enemies; or, in and by thy mercy, for righteousness frequently means mercy; or in and through the obedience unto death of him who is the Lord our righteousness, and is made of God unto us righteousness, and through the righteousness of faith in him, Romans 4:3, 22-24, shall they be exalted — To the dignity of thy sons and daughters here, and to the heavenly inheritance hereafter. For thou art the glory of their strength — All that strength in which they do, or may glory, is from thee as the gift of thy grace: and to thee alone belongs the glory of all their victories over their enemies, and of all their achievements. In thy favour our horn shall be exalted — The efforts of our power shall be crowned with victory and success. For the Lord is our defence — Here the psalmist assigns the reason of his confidence, that their horn should be exalted. And the Holy One of Israel is our King — Having therefore so powerful a deliverance and protector, we have no reason to despair of our restitution to our former felicity. Hebrew, wnngm hwhyl, to Jehovah belongs our shield, or, as the margin reads it, our shield is of the Lord, our King is the Holy One of Israel. Our relation to God, as his worshippers and subjects, is the ground of our confidence for deliverance and protection. If God be our ruler, he will be our defender, and who is he then that can harm us?

Verses 16-18. In thy name shall they rejoice all the day — That is, in the knowledge and remembrance of thy name, or of thy infinite power and goodness, revealed and imparted to them; and in thy righteousness — Whereby thou art both inclined, and, in some sort, engaged to hear the prayers of thy people, and to save them from all their enemies; or, in and by thy mercy, for righteousness frequently means mercy; or in and through the obedience unto death of him who is the Lord our righteousness, and is made of God unto us righteousness, and through the righteousness of faith in him, Romans 4:3, 22-24, shall they be exalted — To the dignity of thy sons and daughters here, and to the heavenly inheritance hereafter. For thou art the glory of their strength — All that strength in which they do, or may glory, is from thee as the gift of thy grace: and to thee alone belongs the glory of all their victories over their enemies, and of all their achievements. In thy favour our horn shall be exalted — The efforts of our power shall be crowned with victory and success. For the Lord is our defence — Here the psalmist assigns the reason of his confidence, that their horn should be exalted. And the Holy One of Israel is our King — Having therefore so powerful a deliverance and protector, we have no reason to despair of our restitution to our former felicity. Hebrew, wnngm hwhyl, to Jehovah belongs our shield, or, as the margin reads it, our shield is of the Lord, our King is the Holy One of Israel. Our relation to God, as his worshippers and subjects, is the ground of our confidence for deliverance and protection. If God be our ruler, he will be our defender, and who is he then that can harm us?

V. 19. Vision-Which then was the usual way by which God spake to the prophets. Holy one-To thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan. Laid help-I have provided help for my people. Upon-Upon a person of singular courage and wisdom.

Verse 19. Then thou spakest in vision to thy holy one] Instead of Ëdysj chasidecha, “thy holy one,” Ëydysj chasideycha, “thy holy ones,” is the reading of sixty-three of Kennicott’s and seventy-one of Deuteronomy Rossi’s MSS., and a great number of editions besides. If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad.

For what God revealed to Samuel relative to David, see 2 Samuel 7:5, &c.; 1 Chronicles 11:2, 3; and for what he said to Nathan on the same subject, see 1 Chronicles 17:3, 7-15. All the Versions have the word in the plural.

Verses 19-22. Then — That is, of old; thou spakest in vision — Which then was the usual way by which God spake to the prophets; to thy Holy One — To thy holy prophets, the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former: and part to the latter; I have laid help upon one that is mighty — I have provided help and relief for my people through a person of singular courage and wisdom, whom I have properly qualified for so great an undertaking. I have exalted one chosen out of the people — One whom I have singled out as the fittest of all others for the kingly office. I have found David my servant — In saying I have found, God speaks after the manner of men, to intimate the great scarcity of such persons and the difficulty of finding them; with my holy oil I have anointed him — Both with material oil, (1 Samuel 16:13; 2 Samuel 5:3,) and with the gifts and graces of my Holy Spirit, which are often signified by oil or unction, as Psalms 45:7Psalm 45:7, compared with Isaiah 61:1; 1 John 2:20, 27. With whom my hand shall be established — That is, constantly abide to protect and assist him. The enemy shall not exact upon him — Not conquer him to make him tributary. Hebrew, ayvy al, lo jashi, shall not deceive, or circumvent him, as this word is often rendered; nor the son of wickedness afflict him — Namely, so as to overthrow or destroy him.

19. Then thou spakest—Either read, Then, at that time, thou spakest, which connects with verses 3, 4; or, Once, of old, “thou spakest.” I have laid help—I have delegated power, commissioned. Mighty—A strong man, a warrior. See 2 Samuel 17:10. Chosen… of the people— Literally, A young man, one full of vigour—one fit for war. Psalms 78:31Psalm 78:31. These are designations of the kingly qualities of David, at once a mighty man and a youth, (1 Samuel 16:11, 12;) but there is also a foregleam of Christ as the prototype. From verses 19 to 37 the covenant of God with David (2 Samuel 7) is particularly rehearsed as the ground of the nation’s hope, now in their extremity.

Verse 20. I have found David my servant] This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; see the parallel places in the margin. Here the psalmist begins to reason with God relative to David, his posterity, and the perpetuity of his kingdom; which promises appear now to have utterly failed, as the throne had been overturned, and all the people carried into captivity. But all these things may have reference to Christ and his kingdom; for we are assured that David was a type of the Messiah.

Verses 19-22. Then — That is, of old; thou spakest in vision — Which then was the usual way by which God spake to the prophets; to thy Holy One — To thy holy prophets, the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former: and part to the latter; I have laid help upon one that is mighty — I have provided help and relief for my people through a person of singular courage and wisdom, whom I have properly qualified for so great an undertaking. I have exalted one chosen out of the people — One whom I have singled out as the fittest of all others for the kingly office. I have found David my servant — In saying I have found, God speaks after the manner of men, to intimate the great scarcity of such persons and the difficulty of finding them; with my holy oil I have anointed him — Both with material oil, (1 Samuel 16:13; 2 Samuel 5:3,) and with the gifts and graces of my Holy Spirit, which are often signified by oil or unction, as Psalms 45:7Psalm 45:7, compared with Isaiah 61:1; 1 John 2:20, 27. With whom my hand shall be established — That is, constantly abide to protect and assist him. The enemy shall not exact upon him — Not conquer him to make him tributary. Hebrew, ayvy al, lo jashi, shall not deceive, or circumvent him, as this word is often rendered; nor the son of wickedness afflict him — Namely, so as to overthrow or destroy him.

20. Anointed him—The consecration of David with holy oil, by an acknowledged prophet of God, placed his title to the throne beyond all question. This was in accordance with the theocracy, and to this the people bowed. 1 Samuel 16:12, 13.

Verses 19-22. Then — That is, of old; thou spakest in vision — Which then was the usual way by which God spake to the prophets; to thy Holy One — To thy holy prophets, the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former: and part to the latter; I have laid help upon one that is mighty — I have provided help and relief for my people through a person of singular courage and wisdom, whom I have properly qualified for so great an undertaking. I have exalted one chosen out of the people — One whom I have singled out as the fittest of all others for the kingly office. I have found David my servant — In saying I have found, God speaks after the manner of men, to intimate the great scarcity of such persons and the difficulty of finding them; with my holy oil I have anointed him — Both with material oil, (1 Samuel 16:13; 2 Samuel 5:3,) and with the gifts and graces of my Holy Spirit, which are often signified by oil or unction, as Psalms 45:7Psalm 45:7, compared with Isaiah 61:1; 1 John 2:20, 27. With whom my hand shall be established — That is, constantly abide to protect and assist him. The enemy shall not exact upon him — Not conquer him to make him tributary. Hebrew, ayvy al, lo jashi, shall not deceive, or circumvent him, as this word is often rendered; nor the son of wickedness afflict him — Namely, so as to overthrow or destroy him.

21. Established… strengthen him—God, having anointed him for the office, now pledges continued and adequate help. Thus far he speaks in general terms; the particulars follow.

V. 22. Exact-Not conquer him or make him tributary.

Verse 22. The enemy shall not exact upon him] None of his enemies shall be able to prevail against him. It is worthy of remark that David was never overthrown; he finally conquered every foe that rose up against him. Saul’s persecution, Absalom’s revolt, Sheba’s conspiracy, and the struggle made by the partisans of the house of Saul after his death, only tended to call forth David’s skill, courage, and prowess, and to seat him more firmly on his throne. The Philistines, the Ammonites, the Syrians, &c., united all their forces to crush him, but in vain: “God beat down all his foes before his face,” and variously plagued those who opposed him, Psalms 89:23Psalm 89:23.

Verses 19-22. Then — That is, of old; thou spakest in vision — Which then was the usual way by which God spake to the prophets; to thy Holy One — To thy holy prophets, the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former: and part to the latter; I have laid help upon one that is mighty — I have provided help and relief for my people through a person of singular courage and wisdom, whom I have properly qualified for so great an undertaking. I have exalted one chosen out of the people — One whom I have singled out as the fittest of all others for the kingly office. I have found David my servant — In saying I have found, God speaks after the manner of men, to intimate the great scarcity of such persons and the difficulty of finding them; with my holy oil I have anointed him — Both with material oil, (1 Samuel 16:13; 2 Samuel 5:3,) and with the gifts and graces of my Holy Spirit, which are often signified by oil or unction, as Psalms 45:7Psalm 45:7, compared with Isaiah 61:1; 1 John 2:20, 27. With whom my hand shall be established — That is, constantly abide to protect and assist him. The enemy shall not exact upon him — Not conquer him to make him tributary. Hebrew, ayvy al, lo jashi, shall not deceive, or circumvent him, as this word is often rendered; nor the son of wickedness afflict him — Namely, so as to overthrow or destroy him.

22. Shall not exact upon him—Shall not levy tribute. Afflict him— Oppress, or maltreat him. Compare 2 Samuel 7:10. Such was God’s purpose, and only the unbelief and disobedience of the people ever suspended or reversed the decree. The Herodians, in Christ’s time, were a political sect who held it was lawful for a Jew to pay tribute and submit to a heathen government, (Matthew 22:16, 17,) but the nation never accepted the doctrine.

Verses 24-26. My faithfulness and mercy shall be with him — Faithfulness in making good all my promises to him; and mercy in doing more for him than I promised, and in pardoning his sins, for which I might justly make him to know my breach of promise. And in my name — That is, by my favour and help; shall his horn be exalted — He shall have both power and victory. I will set his hand also in the sea — That is, I will extend his dominion, and establish his power over the countries westward, as far as the Mediterranean sea. And his right hand in the rivers — Namely, eastward, as far as the Euphrates and Tigris, and the various branches of these rivers. He shall cry unto me, Thou art my father — He shall find me to be a true and a kind father to him, and shall familiarly and confidently make his addresses to me as such, for all necessary supplies and assistances, which parents willingly afford to their children.

24. His horn be exalted—A phrase denoting elevation to honour, prosperity, and victory. The figure is based upon the horn of the buffalo as an emblem of power, and to the lofty tossing of the “horn” as a token of defiant strength and victory.

V. 25. Set-Establish his power and dominion. The sea-The mid-land sea. The rivers-Euphrates, called rivers, in regard of divers branches of it, and rivers which flow into it. So here is a description of the uttermost bounds of the promised land.

Verse 25. I will set his hand also in the sea] This was literally fulfilled in David. Hand signifies power or authority; he set his hand on the sea in conquering the Philistines, and extending his empire along the coast of the Mediterranean Sea, from Tyre to Pelusium. All the coasts of the Red Sea, the Persian Gulf, and the Arabic Ocean, might be said to have been under his government, for they all paid tribute to him or his son Solomon. His right hand in the rivers] First, the Euphrates: he subjected all Syria, and even a part of Mesopotamia; 2 Samuel 8:3; 1 Chronicles 18:3. He also took Damascus, and consequently had his hand or authority over the river Chrysorrhoes, or Baraddi; and in his conquest of all Syria his hand must have been on the Orontes and other rivers in that region. But if this be considered as referring to the typical David, we see that He was never conquered; he never lost a battle; the hosts of hell pursued him in vain. Satan was discomfited, and all his enemies bruised under his feet. Even over death he triumphed; and as to his dominion, it has spread and is spreading over all the isles of the sea, and the continents of the world.

Verses 24-26. My faithfulness and mercy shall be with him — Faithfulness in making good all my promises to him; and mercy in doing more for him than I promised, and in pardoning his sins, for which I might justly make him to know my breach of promise. And in my name — That is, by my favour and help; shall his horn be exalted — He shall have both power and victory. I will set his hand also in the sea — That is, I will extend his dominion, and establish his power over the countries westward, as far as the Mediterranean sea. And his right hand in the rivers — Namely, eastward, as far as the Euphrates and Tigris, and the various branches of these rivers. He shall cry unto me, Thou art my father — He shall find me to be a true and a kind father to him, and shall familiarly and confidently make his addresses to me as such, for all necessary supplies and assistances, which parents willingly afford to their children.

25. Sea—The Mediterranean. Rivers—Historically construed, the plural form of this word must be accepted here in the same sense as the well-known dual Naharaim, which is a standing designation of the Euphrates and Tigris, as in the proper name Aram-Naharaim, or Aram, (that is, “the high-lands,”) of the two rivers, same as Mesopotamia, Genesis 24:10; Deuteronomy 23:4; Judges 3:8; Psalm 60, title. In this sense it describes, geographically, the eastern limit of the dominion of David and Solomon. 1 Kings 4:21; Ezra 4:20; Psalms 80:11Psalm 80:11. But prophetically, as applied to Messiah, the sense is general, and the description sets forth a universal empire, as in Psalms 72:8Psalm 72:8.

Verses 24-26. My faithfulness and mercy shall be with him — Faithfulness in making good all my promises to him; and mercy in doing more for him than I promised, and in pardoning his sins, for which I might justly make him to know my breach of promise. And in my name — That is, by my favour and help; shall his horn be exalted — He shall have both power and victory. I will set his hand also in the sea — That is, I will extend his dominion, and establish his power over the countries westward, as far as the Mediterranean sea. And his right hand in the rivers — Namely, eastward, as far as the Euphrates and Tigris, and the various branches of these rivers. He shall cry unto me, Thou art my father — He shall find me to be a true and a kind father to him, and shall familiarly and confidently make his addresses to me as such, for all necessary supplies and assistances, which parents willingly afford to their children.

V. 27. My first-born-As he calls me father, ver. 26, so I will make him my son, yea my first-born; who had divers privileges above other sons. This and the following passage in some sort agree to David, but are properly accomplished in Christ. Higher-This also was in some sort accomplished in David, but more fully in the Messiah.

Verse 27. I will make him my first-born] I will deal with him as a father by his first-born son, to whom a double portion of possessions and honours belong. First-born is not always to be understood literally in Scripture. It often signifies simply a well-beloved, or best-beloved son; one preferred to all the rest, and distinguished by some eminent prerogative. Thus God calls Israel his son, his first-born, Exodus 4:22. See also Ecclus 36:12. And even Ephraim is called God’s first-born, Jeremiah 31:9. In the same sense it is sometimes applied even to Jesus Christ himself, to signify his supereminent dignity; not the eternal Sonship of his Divine nature, as inveterate prejudice and superficial thinking have supposed.

Verse 27. I will make him my firstborn — As he calls me father, so I will make him my son, yea, my firstborn; the firstborn had divers privileges above other sons. This and the following passage, in some sort, agree to David, but are much more fully and properly accomplished in Christ, and seem to be ascribed to David here chiefly as he was a type of Christ, and that the mind of the reader might be led through him to Christ. Higher than the kings of the earth — If this be, in some sense, applicable to David, because he had a greater power and dominion than any of the neighbouring kings, or because he excelled all other kings of the earth in privileges, as he also probably did in honour and renown, obtained by his military achievements, and by that wisdom and justice by which he governed his dominions; and especially because he was a king chosen and advanced by the immediate appointment of God himself; was set over God’s peculiar and beloved people, and was intrusted with the care and patronage of the true religion and the worship of God in the world; if, on these accounts, it might be said that David was higher than the kings of the earth, how much more may it be affirmed of him who is King of kings, and Lord of lords, and God blessed for ever?

Ver. 27. I will make him—higher than the kings of the earth. David, the youngest son of Jesse, was by adoption God’s firstborn as king of Israel; but the view of faith, over the tops of the mountains, regards Christ, who is King of kings and Lord of lords.

27. Firstborn—Here, again, Christ must be understood, of whom David only becomes the feeble type. Comp. 2 Samuel 7:14; Psalms 2:7Psalm 2:7; Colossians 1:15, 18; Hebrews 1:5. Higher than the kings of the earth—Parallel to “firstborn” in the first hemistich.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

V. 29. For ever-To sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ.

Verse 29. His seed also will I make to endure for ever] This can apply only to the spiritual David. The posterity of David are long since extinct, or so blended with the remaining Jews as to be utterly indiscernible; but Jesus ever liveth, and his seed (Christians) are spread, and are spreading over all nations; and his throne is eternal. As to his manhood, he is of the house and lineage of David; the government is upon his shoulders, and of its increase there shall be no end, upon the throne of David and on his kingdom to order it and to establish it with judgment and justice, from henceforth even for ever. Isaiah 9:7.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

29. His seed… will I make to endure for ever—I will set, or establish, for ever. As the days of heaven—Without end, as in the former clause. True only of Christ’s kingdom in the absolute sense, as the prototype of David’s throne. Hitherto the firmness of the covenant with David has been discussed, henceforward (to verse 37) the subject is the same covenant with his seed.

Verse 30. If his children forsake my law] See Clarke’s notes on “2 Samuel 7:13”, where this and some of the following verses are explained.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

30. If his children forsake my law—The only contingency which can make void the covenant. The argument to verse 37 is wholly based upon 2 Samuel 7:14-16, and it is to the effect “that the faithlessness of David’s line in relation to the covenant shall not interfere with (annul) the faithfulness of God.”—Delitzsch.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

Verse 34. My covenant will I not break] My determination to establish a spiritual kingdom, the head of which shall be Jesus, the son of David, shall never fail. My prophets have declared this, and I will not alter the thing that is gone out of my mouth.

Verses 28-34. My mercy — Declared and promised to him and his seed, as it here follows; will I keep for him for evermore — Nothing shall alter my kind intentions, but I will mercifully fulfil all my promises to him; and my covenant shall stand fast, &c. — Of which see notes on 2 Samuel 7:12, 13. His seed will I make to endure for ever — That is, to sit upon the throne for ever, as the next words explain it. This was accomplished only in Christ, the eternal king of the church and of the world, who was of David’s seed according to the flesh. And his throne as the days of heaven — As long as the world shall have a being, or for ever, as was now said. It shall be as unchangeable and durable as the heavens themselves, which are of an incorruptible nature. If his children forsake my law — Of this and the following verses, to verse 34, see the notes on 2 Samuel 7:14-16.

34. My covenant will I not break—Or, profane. Comp. on verse 31: “If they break,” or profane. God will keep the covenant if they do not. So individuals shall be punished for their sins and perish, but the Church shall not fail. God keepeth covenant with Christ and the holy seed.

Verse 35. Once have I sworn] I have made one determination on this head, and have bound myself by my holiness; it is impossible that I should change, and there needs no second oath, the one already made is of endless obligation.

Verse 35. Once have I sworn by my holiness, &c. — Here he assigns some reasons why he would not break his covenant with David, though he should have just cause so to do, and though he had, upon such just cause, broken his covenant made with others; 1st, Because this covenant was confirmed by his oath, which added, not only more solemnity, but more stability and certainty to it, according to the apostle’s reasoning, Hebrews 6:13-18, whereby he shows that God added an oath to his promise made to Abraham, to make and prove it to be immutable; and Hebrews 7:20, &c., where he proves the priesthood of Melchisedek to be unchangeable, because it was confirmed by an oath. And although judgments, simply threatened, have not always been executed, but sometimes prevented; yet those comminations, which were confirmed by oath, were thereby rendered and declared to be irrevocable, as we see Numbers 14:28-30; Jeremiah 44:26. 2d, Because God sware by his holiness; in or by which he is but seldom said to speak or swear, and when he is, it constantly adds more weight and confirmation to what is declared, as Psalms 60:6Psalm 60:6, and 108:7; Amos 4:2.

Ver. 35. Once have I sworn by my holiness, that I will not lie to David. Here are first to be understood, the temporal covenant given to David; and secondly, the spiritual covenant in Christ. The first waxed old like the tabernacle, the second shone like the sun; and the church, like the full orbed moon, reflected the glory. All covenants therefore are frail in man, but sure in Christ. Thus the church in time of trouble hung all her hopes on Christ, who is called “The sure mercies of David.” Isaiah 55:4. God has said of Zion, here is my rest for ever and ever.

35. Sworn by my holiness—In my holiness. The most awful sanction of the covenant. I will not lie—Comp. Hebrew 6:17, 18.

Verse 36. His throne as the sun] Splendid and glorious! dispensing light, heat, life, and salvation to all mankind.

Verses 36, 37. His throne as the sun before me — In respect of perpetual duration, as appears, both from the foregoing and following words. It shall be established as the moon — As the moon, though subject to eclipses, and frequent and manifold changes, yet doth constantly and perpetually remain in heaven, as a witness of my covenant of the night, as it is called Jeremiah 33:20, so shall the house and kingdom of David continue for ever. And as a faithful witness in heaven — By which may be meant either, 1st, The moon last mentioned, which was to be a faithful witness to this promise of God so long as it continued in the heavens; or the rainbow, which, though in itself it be unstable and transient, and doth but seldom appear, yet in Scripture is mentioned as God’s faithful and perpetual witness, being called a token of God’s everlasting covenant, between him and every living creature for perpetual generations, Genesis 9:12-16.

V. 37. A witness-The rainbow, which is God’s faithful witness, a token of God’s everlasting covenant between God and every living creature for perpetual generations, Genesis 9:12,16.

Verse 37. As the moon, and as a faithful witness in heaven.] That is, as long as the sun and moon shall endure, as long as time shall last, his kingdom shall last among men. The moon appears to be termed a faithful witness here, because by her particularly time is measured. Her decrease and increase are especially observed by every nation, and by these time is generally estimated, especially among the eastern nations. So many moons is a man old; so many moons since such an event happened; and even their years are reckoned by lunations. This is the case with the Mohammedans to the present day. Or the rainbow may be intended; that sign which God has established in the cloud; that faithful witness of his that the earth shall no more be destroyed by water. As long therefore as the sun, the moon, and the rainbow appear in the heavens, so long shall the spiritual David reign, and his seed prosper and increase.

Selah.] It is confirmed; it shall not fail.

Verses 36, 37. His throne as the sun before me — In respect of perpetual duration, as appears, both from the foregoing and following words. It shall be established as the moon — As the moon, though subject to eclipses, and frequent and manifold changes, yet doth constantly and perpetually remain in heaven, as a witness of my covenant of the night, as it is called Jeremiah 33:20, so shall the house and kingdom of David continue for ever. And as a faithful witness in heaven — By which may be meant either, 1st, The moon last mentioned, which was to be a faithful witness to this promise of God so long as it continued in the heavens; or the rainbow, which, though in itself it be unstable and transient, and doth but seldom appear, yet in Scripture is mentioned as God’s faithful and perpetual witness, being called a token of God’s everlasting covenant, between him and every living creature for perpetual generations, Genesis 9:12-16.

37. In heaven—In the clouds, as the word often means. Job 36:28; Psalms 78:23Psalm 78:23. In this sense the allusion is to Genesis 9:13: “I do set my bow in the clouds.” But if qhv, shahak, be understood of the starry heavens, (comp. Job 16:19; Jeremiah 33:20-26,) language and metaphor can go no further in setting forth the immutability of the covenant which, in its higher sense, is realized only and fully in Christ. What blessings would have come to the Hebrew nation, and to the world through them, had they and the house of David been faithful to the covenant! The backslidings of the Church have, in all ages, been the chief obstacle to her success.

V. 38. But-Having hitherto declared the certainty of God’s promises, he now humbly expostulates with God about it.

Verse 38. But thou hast cast off] Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

38. But thou hast cast off and abhorred—Notwithstanding all that had been assured to David, the present state of the nation seems to contradict God’s gracious promises heretofore given, and to be a violation of his covenant with Israel.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

39. Made void the covenant—Wholly rejected the covenant; treated it as worthless. Contrast verses 34, 35. Profaned his crown—By allowing it to be “cast to the ground”—despoiled. See verses 19, 20.

Verse 40. Thou hast broken down all his hedges] Thou hart permitted the land to be stripped of all defence; there is not even one strong place in the hands of thy people.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

40. His hedges—His defences, called his strongholds in the next member.

Verse 41. All that pass by the way spoil him.] The land is in the condition of a vineyard, the hedge of which is broken down, so that they who pass by may pull the grapes, and dismantle or tear down the vines. The Chaldeans and the Assyrians began the ravage; the Samaritans on the one hand, and the Idumeans on the other, have completed it.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

41. All that pass by the way spoil him—So destitute is he of either military defences or protective government, that even the casual traveller, as he goes along, makes free plunder of his substance. Neighbours— Bordering tribes and nations.

Verse 42. Thou hast set up the right hand of his adversaries] Thou hast given them that strength which thou didst formerly give to thy own people; therefore these are depressed, those exalted.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

42. Set up the right hand—To do any thing with an uplifted hand was to do it proudly, defiantly, (Exodus 14:8; Numbers 33:3,) sometimes also rebelliously. 1 Kings 11:26. Contrast with verses 21, 22.

Verse 43. Thou hast also turned the edge of his sword.] The arms and military prowess of thy people are no longer of any use to them; THOU art against them, and therefore they are fallen. In what a perilous and hopeless situation must that soldier be who, while defending his life against his mortal foe, has his sword broken, or its edge turned; or, in modern warfare, whose gun misses fire! The Gauls, when invaded by the Romans, had no method of hardening iron; at every blow their swords bended, so that they were obliged, before they could strike again, to put them under their foot or over their knee, to straighten them; and in most cases, before this could be done, their better armed foe had taken away their life! The edge of their sword was turned, so that they could not stand in battle; and hence the Gauls were conquered by the Romans.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

43. Turned the edge of his sword—Contrast verse 23.

Verse 44. Thou hast made his glory to cease] The kingly dignity is destroyed, and there is neither king nor throne remaining.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

44. Made his glory to cease, etc.—Contrast verses 24-27.

V. 45. Youth-The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successor.

Verse 45. The days of his youth hast thou shortened] Our kings have not reigned half their days, nor lived out half their lives. The four last kings of Judea reigned but a short time, and either died by the sword or in captivity.

Jehoahaz reigned only three months, and was led captive to Egypt, where he died. Jehoiakim reigned only eleven years, and was tributary to the Chaldeans, who put him to death, and cast his body into the common sewer. Jehoiachin reigned three months and ten days, and was led captive to Babylon, where he continued in prison to the time of Evilmerodach, who, though he loosed him from prison, never invested him with any power. Zedekiah, the last of all, had reigned only eleven years when he was taken, his eyes put out, was loaded with chains, and thus carried to Babylon. Most of these kings died a violent and premature death. Thus the days of their youth-of their power, dignity, and life, were shortened, and they themselves covered with shame. Selah; so it most incontestably is.

Verses 38-45. But thou hast cast off — Having hitherto declared the certainty of God’s promises, he now proceeds to show the unsuitableness of the present dispensations of God’s providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed — That person and family that thou hast invested with the kingdom. Thou hast made void, &c. — Which seems contrary to thy word given, verse 34. Thou hast profaned his crown — By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges — All the means of his protection and safety. He is a reproach to his neighbours — An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries — Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword — So that he can neither offend his enemies nor defend himself. And hast not made him to stand — But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened — The youthful and flourishing estate of David’s kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.

45. Days of his youth hast thou shortened—Contrast verses 4:29-36. In fine, every specification of the covenant seems annulled by the present disastrous state of the nation.

Verse 46. How long, Lord?] The promise cannot utterly fail. When then, O Lord, wilt thou restore the kingdom to Israel?

46. How long… for ever—The frequent lament and inquiry of the psalms of the captivity. Psalms 74:1Psalm 74:1, 9, 10; 75:5; 85:5.

V. 47. Short-Our time, the time of our king and kingdom, in whose name the psalmist puts up this petition. Wherefore-Wherefore hast thou made us and our king (and consequently all other men, whose condition is nothing better than ours) in vain, or to so little purpose? Didst thou raise us and him, settle the crown upon David’s head by a solemn covenant, and vouchsafe so many and great promises and privileges, and all this but for a few years, that our crown and glory should be taken from us, within a little time after it was put upon our heads?

Verse 47. How short my time is] If thou deliver not speedily, none of the present generations shall see thy salvation. Are all the remnants of our tribes created in vain? shall they never see happiness?

Verse 47. Remember how short my time is — That is, our time, the time of our king and kingdom, in whose name the psalmist put up this petition, and about whom he was much more solicitous than about himself, as is evident, both from the following verses and from the whole body of the Psalm. The sense seems to be this: Our king and all his people, and I among the rest, are short-lived and perishing creatures, who of ourselves, and according to the course of nature, must shortly die, and therefore there is no need that thou shouldest add further afflictions to sweep us away before the time. Wherefore hast thou made all men in vain? — Wherefore hast thou made us and our king, and consequently all other men, (whose condition is in nothing better than ours,) in vain, or to so little purpose? Didst thou raise up us and him, establish us for thy people, settle the crown upon David and his seed by a solemn covenant, erect a magnificent and glorious temple, and vouchsafe so many and great promises and privileges, and all this but for a few years; that our crown and glory should be taken from us within a little time after it was put upon our heads? It is not strange that such considerations as these should fill the psalmist’s mind with amazement and sad perplexing thoughts. Nor doth he accuse or upbraid God here with, but only useth it as an argument to move him to repair and restore their decayed state, that they might live to praise, serve, and glorify him.

47. Remember how short my time is—The psalmist speaks in his own person in behalf of the nation, which accords well with the supposition that this psalm is the second part of Psalm 88. Made all men in vain—If human life is so short, and to be filled up with utter disappointment and sorrow, wherein is its benefit?-what is its gain? This, like Solomon’s “vanity of vanities,” (Ecclesiastes 1:2,) contemplates eternal life in the background, and human life a failure only as apart from the life to come.

V. 48. What man-All men at their best estate are mortal and miserable; kings and people must unavoidably die by the conditions of their natures; and therefore, Lord, do not increase our affliction.

Verse 48. What man is he that liveth] All men are mortal, and death is uncertain and no man, by wisdom, might, or riches, can deliver his life from the hand-the power, of death and the grave.

Verses 48-50. What man is he that liveth, and shall not see death? — All men, at their best estate, are mortal and miserable; kings and people must unavoidably die by the condition of their natures. Lord, where are thy former loving-kindnesses? — Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David, and his family and kingdom? Remember, Lord, how I do bear — That is, we, thy servants, as he now said, our king and his people, of whom he speaks as of one person; the reproach of all the mighty people — Of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people.

Verse 49. Lord, where are thy former lovingkindnesses] Wilt thou not deal with us as thou didst with our fathers? Didst thou not swear unto David that thou wouldst distinguish him as thou didst them?

Verses 48-50. What man is he that liveth, and shall not see death? — All men, at their best estate, are mortal and miserable; kings and people must unavoidably die by the condition of their natures. Lord, where are thy former loving-kindnesses? — Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David, and his family and kingdom? Remember, Lord, how I do bear — That is, we, thy servants, as he now said, our king and his people, of whom he speaks as of one person; the reproach of all the mighty people — Of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people.

49. Former lovingkindnesses… thou swarest—The force of the word “former,” with the preterit tense of the verb sware, here and in verses 3, 35, clearly prove that this psalm was written long after David’s time.

V. 50. How I-We thy servants; our king and his people; of whom he speaks as of one person.

Verse 50. I do bear in my bosom] Our enemies, knowing our confidence, having often heard our boast in thee, and now seeing our low and hopeless estate, mock us for our confidence, and blaspheme thee. This wounds my soul; I cannot bear to hear thy name blasphemed among the heathen. All these mighty people blaspheme the God of Jacob.

Verses 48-50. What man is he that liveth, and shall not see death? — All men, at their best estate, are mortal and miserable; kings and people must unavoidably die by the condition of their natures. Lord, where are thy former loving-kindnesses? — Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David, and his family and kingdom? Remember, Lord, how I do bear — That is, we, thy servants, as he now said, our king and his people, of whom he speaks as of one person; the reproach of all the mighty people — Of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people.

50. Reproach—One of the keenest points of the existing chastisement. I do bear in my bosom—So perfectly identified is the psalmist with God’s people that the thrust which was aimed at them is received in his own bosom. So Jeremiah 15:15. But the language is applied, in a higher sense, to Christ. See Psalms 69:9Psalm 69:9; Romans 15:3. All the mighty people—Either all the powerful nations who now reproached the Hebrews, or, taking the words prophetically, all the mighty powers of the world who persecute the true Church.

V. 51. Anointed-By whom he seems to understand either first the kings of Judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, or the memorials of their ancient splendor; or secondly the Messiah, whom the Jews continually expected for a long time, which being well known to many of the Heathens, they reproached the Jews, with the vanity of this expectation. And by the footsteps of the Messiah, he may understand his coming.

Verse 51. They have reproached the footsteps of thine anointed.] They search into the whole history of thy people; they trace it up to the earliest times; and they find we have been disobedient and rebellious; and on this account we suffer much, alas, deserved reproach. The Chaldee gives this clause a singular turn: “Thy enemies have reproached the slowness of the footsteps of the feet of thy Messiah, O Lord. We have trusted in him as our great Deliverer, and have been daily in expectation of his coming: but there is no deliverer, and our enemies mock our confidence.” This expectation seems now wholly abandoned by the Jews: they have rejected the true Messiah, and the ground of their expectation of another is now cut off. When will they turn unto the Lord? When shall the veil be taken away from their hearts?

“Bend by thy grace, O bend or break

The iron sinew in their neck!”

Verse 51. Wherewith thine enemies have reproached the footsteps of thine anointed — Or, of the Messiah. By whom he seems to understand, either, 1st, The kings of Judah, the singular number being put for the plural; and by their footsteps may be meant either their ways or actions, and the sad consequences thereof, or the memorials of their ancient splendour. Or, 2d, The Messiah himself, whose coming the Jews continually expected, for a long time together before he came, and supported themselves with the expectation of him under all their calamities. All which being well known to many of the heathen, they reproached the Jews with the vanity of this belief and expectation. And by the footsteps of the Messiah he may understand his coming.

51. Reproached the footsteps—That is, reproaches “follow him everywhere, wheresoever he may go, and whatsoever he may do.”— Delitzsch. There is no truce to the assaults of sin and Satan upon the Church. Thus dies away the voice of this sad complaint, but faith gives a happier omen, and a silver lining to the cloud, in the sweet doxology of the closing verse.

V. 52. Blessed-Let thine enemies reproach thee and thy promises concerning the sending of the Messiah, I will heartily bless and praise thee for them, and encourage myself with them.

Verse 52. Blessed be the Lord for evermore.] Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we have deserved.

This verse concludes the THIRD BOOK of the PSALTER; and, I think, has been added by a later hand, in order to make this distinction, as every Masoretic Bible has something of this kind at the end of each book. The verse is wanting in one of Kennicott’s and one of Deuteronomy Rossi’s MSS.; in another it is written without points, to show that it does not belong to the text, and in three others it is written separately from the text. It is found, however, in all the ancient Versions. The Chaldee finishes thus: “Blessed be the name of the Lord in this world. Amen and Amen. Blessed be the name of the Lord in the world to come. Amen and Amen.” And the reader will find no difficulty to subscribe his Amen, so be it.

Verse 52. Blessed be the Lord for evermore — Let thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people; I do, and will, heartily bless and praise thee for them, and encourage myself with them, not doubting but thou wilt take away all our reproaches, and in thine own due time send Him who is the consolation and expectation of Israel, and the desire of all nations. Thus, “whatever at any time may be our distress, either as a community, or as individuals, still we are to believe, still to hope, still to bless, and praise Jehovah, whose word is true, whose works are faithful, whose chastisements are mercies, and all whose promises are, in Christ Jesus, yea and amen, for evermore.” — Horne.