Verse-by-Verse Bible Commentary
Psalms 89:52

Clarke's Commentary

Verse Psalms 89:52. 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 De 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.

ANALYSIS OF THE EIGHTY-NINTH PSALM

In this Psalm the stability and perpetuity of Christ's kingdom, of which the kingdom of David was but a type, are excellently described and foretold.

The parts of this Psalm are these: -

I. The argument and sum of the whole; the loving-kindness and the truth of God, Psalms 89:1-2.

II. The particular instance of God's goodness and truth in making a covenant with David, Psalms 89:3-4.

III. A doxology in which God is praised for his wonders, faithfulness, power, providence, justice, judgment, mercy, and truth, Psalms 89:3-15.

IV. The happy state of God's people, Psalms 89:15-19.

V. A special example of God's goodness towards his Church, exemplified in David, but verified in Christ, Psalms 89:20-28.

VI. How David's posterity should be dealt with, on their disobedience, Psalms 89:29-38.

VII. An expostulation on the contrary events, where the psalmist deplores the ruined state of the Jewish kingdom, Psalms 89:38-47.

VIII. A petition for mercy and restoration, Psalms 89:48-51.

IX. The conclusion, in which the psalmist blesseth God for the hope he has in his favour, in all states, Psalms 89:52.

I. The argument or sum of the Psalm set down in the first verse, and amplified by the reason in the second.

1. "I will sing." I will set this forth in a song; because, 1. It is the fittest way to express joy for any thing. 2. It will be best inculcated in this way. 3. It will be more easily remembered; and, 4. More easily delivered to others, in order to be remembered. Many ancient histories had not been preserved at all, had they not been delivered in poetry.

2. "Of thy mercies." Plurally, for they are many; and a song of this kind should be of all.

3. "For ever." Intentionally, not in himself, not actually; for as a wicked man, could he live always, would sin always; so a good man, could he live here for ever, would sing for ever of the mercies of the Lord.

4. "With my mouth will I make known," c. While I live I will make them known, and when I am dead they shall be known by the record which I leave behind. His reason for it is, because God's mercy is everlasting it is therefore proper to be the subject of everlasting song.

1. "For I have said." This is an indubitable truth.

2. "Mercy shall be built up for ever." It is not exhausted in one age, but, as a house built on a strong foundation, it shall be firm, and last from age to age.

3. "Thy faithfulness shalt thou establish." As is thy mercy, so is thy faithfulness, perpetual as the heavens.

II. For the proof of God's goodness and truth he produces the instance of the covenant made with David, where he brings in God speaking: -

1. "I have made a covenant with my chosen." I have made this covenant through my mere mercy, not on account of their merits. I have chosen David, not because he deserved it, but because he is fit for it.

2. "I have sworn." In compassion to the weakness of men, I have condescended to bind myself by an oath; and the covenant and the oath are extant. 2 Samuel 7:11.

3. The tenor of the covenant is, "Thy seed will I establish for ever, and build up thy throne to all generations." Thy seed - this is true of Christ only, who was of the seed of David, and of whose kingdom there shall be no end. The words are not to be understood of David's earthly kingdom, but of Christ's spiritual kingdom, for that alone will be established for ever.

III. A Doxology. What the psalmist undertook in the first part he now performs, and thus he begins: "The heavens shall praise." By these some understand the Church, and the preachers in the Church; others, the angels: both are true. GOD'S followers and his angels praise him; and the subject of their praise is: -

1. God's wondrous works, and his truth. 2. the manner in which he showed his works and his truth, in promising the Messiah, and in so faithfully keeping that promise.

And now he sings praise to his majesty, setting forth his power in three respects: -

1. By way of comparison; there is nothing in heaven or earth equal to it, Psalms 89:6-8.

2. By his agency in governing the world: as, for example, the sea, Thou stillest the raging of it, c.

3. The creation of all things the world and its fulness.

The other part of the praise, sung both by the prophets and the angels, is taken from his attributes, summed up in Psalms 89:14: "Justice and judgment are the habitation of thy throne; mercy and truth shall go before thy face."

He represents God as a great King sitting in his throne; the basis of which is, 1. Justice and Judgment. 2. The attendants are mercy and truth.

1. Justice, which defends his subjects, and does every one right.

2. Judgment, which restrains rebels, and keeps off injuries.

3. Mercy, which shows compassion, pardons, supports the weak.

4. Truth, that performs whatsoever he promiseth.

IV. And in regard that God is powerful, just, merciful, faithful, he takes an occasion to set out the happy condition of God's people, who live under this King.

"Blessed are the people that know the joyful sound:" that is, do know that God is present with them, and his kingly Majesty is at hand to protect them. The phrase is taken from Moses. For the law was given by sound of trumpet. The calling of the feasts was by sound of trumpet: at that sound they removed; at that sound they assembled. Balaam said, "The sound of a king is among them." Happy, then, are the people that know the joyful sound. God presents their King speaking, ruling, defending, pardoning therm. Or it may refer to the year of jubilee, (see the notes.) That they are happy, the effects do evince; which are: -

1. "They shall walk in the light of thy countenance," i.e., though beset with troubles, yet they shall walk confidently, being assured of God's favour.

2. "In thy name shall they rejoice all the day long." Their joy is firm.

3. "In thy righteousness shall they be exalted." They shall get a name, strength. In their union and communion with God they shall be happy.

Confident, yea, joyful and strong they are in all temptations; which yet they have not from themselves. All is from God. For "thou art the glory of their strength, and in thy favour our horn shall be exalted. For the Lord is our defence, the Holy One of Israel is our King."

V. The doxology being now ended, and the happiness of God's people expressed and proved, the prophet now enlarges himself upon the covenant formerly mentioned. Psalms 89:4-5, exemplified in David, but truly verified in Christ. Which he continues to verse Psalms 89:30. Psalms 89:6-30

1. "Then," i.e., when David was chosen to be king, and invested with the regal robe.

2. "Thou spakest in vision to thy Holy One." To Samuel for his anointing; and saidst,

3. "I have laid help upon one that is mighty; I have exalted one chosen out of the people." That is, David in type, but Christ in the antitype. So explained, "I have found David my servant; with my holy oil have I anointed him."

To which there follow the promises made to him: -

1. For his establishment and confirmation in the throne: "With whom my hand shall be established; mine arm also shall strengthen him."

2. For protection against his enemies: "The enemy shall not exact upon him, nor the son of wickedness afflict him."

3. A conquest over his enemies: "And will beat down his foes before his face, and plague them that hate him."

4. And that there be no doubt of the performance of these ample promises, nor yet those that follow, the prophet interposes the cause, viz., the faithfulness and mercy of God. In mercy he said it, and it should so come to pass: "But my faithfulness and mercy shall be with him." And now he goes on: -

5. "His horn shall be exalted." His power shall be greatly increased.

And this his exaltation appears: -

1. In the dilatation of his empire: "I will set his hand also in the sea, and his right hand in the rivers," i.e., from the sea to Euphrates, 2 Samuel 8:3.

2. In the honour done him, to call GOD Father, his God, his Rock: "He shall call to me, Thou art my Father, my God, and the Rock of my salvation."

3. Then that God asserts and fixes this prerogative upon him, acknowledging him to be his Son; his first-born Son: "Also I will make him my first-born, higher than the kings of the earth."

4. In the perpetuity of his kingdom, which is rightly attributed to God's mercy; as Psalms 89:25: "My mercy will I keep for him for evermore, and my covenant shall stand fast with him."

5. In the promise made to his seed: "His seed also will I make to endure for ever, and his throne as the days of heaven."

VI. And next the prophet puts a case, and answers it: But what, if David's seed transgress God's covenant, break his laws, violate his statutes, become rebels and disobedient; will God then keep covenant with them! shall his seed endure for ever? and his throne as the days of heaven? To this doubt God answers, Psalms 89:30-38; showing us how David's seed, if they transgress, shall be dealt with.

1. "If his children forsake my law;" that is, my whole doctrine of worship, religion, faith, c.

2. "And walk not in my judgments" i.e., in those laws which set out rewards and punishments.

3. "If they break my statutes." Those statutes I have set down for my service, the rites, ceremonies, new moons, Sabbaths, sacrifices, circumcision, passover, c.

4. "And keep not my commandments" that is, the decalogue and moral law. In a word, if they become vicious in their morals, and profane, and rebels in my worship and religion.

This then shall happen unto them, - escape they shall not, but shall soundly smart for it. They shall feel, - 1. The rod; and, 2. The scourge. Then,

1. "I will visit (that is, punish) their transgression with the rod."

2. "And their iniquity with stripes." Which was often done by the Babylonians, Antiochus, c. And yet in judgment I will remember mercy. I will remember my covenant, my promise, my word, my oath, and will make that good. I will not totally cast off David's seed which I mean not after the flesh, for that is long since cast off, but after the Spirit. Christ, which was of the seed of David, and those which are his seed, viz., the Church, shall enjoy the benefit of my covenant and oath for ever: "Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing gone out of my lips."

And that there be no doubt of this, he brings in God repeating his oath and covenant.

1. His oath: "Once have I sworn by my holiness;" that is, by myself, who am holy.

2. His covenant: "That I will not lie unto David; for his seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven." As the sun and moon are not liable to any ruinous mutations no more is this covenant: they must endure to the end of the world; and so must this covenant. They are faithful witnesses in heaven; and so we are to seek for the performance of this covenant in heaven; not in the earth the covenant being about a heavenly kingdom, not an earthly; it being evident that the kingdom of David on earth has failed many ages since: but that of Christ shall never fail.

VII. Now that David's kingdom did fail, or at least was brought to a low ebb, is the complaint in the following words, which flesh and blood considering, gave a wrong judgment upon it, as if God did nothing less than perform his oath and covenant. This is what the prophet lays to God's charge: "But thou hast cut off and abhorred, thou hast been wroth with thine anointed." Both king and people are cast aside, than which nothing seems more contrary to thy covenant.

Thou hast made void the covenant of the servant, of which there are many lamentable consequences: -

1. "His crown is cast to the ground." The glory of his kingdom trampled upon.

2. "His hedges broken down." His strongholds brought to ruin.

3. "All that pass by the way spoil him." He is exposed to all rapine and plunder.

4. "He is a reproach to his neighbour." Exposed to all contumely and disgrace.

5. "Thou hast set up the right hand of his enemies, and made all his adversaries to rejoice." Thou seemest to take part with the enemy against him, and makest him to exult and rejoice in oppressing him.

6. "Thou hast also turned the edge of his sword, (blunted his sword that was wont to slay,) and hast not made him to stand in the battle," but to fly and turn his back.

7. "Thou hast made his glory (the glory dignity, authority of his kingdom) to cease, and cast his crown to the ground."

8. "The days of his youth hast thou shortened;" cut him off in the prime and strength of his years. "Thou hast covered him with shame;" made his opulent, glorious kingdom ignominious; which was true in divers of David's posterity, especially Jehoiakim.

These were the sad complaints which the prophet pours out; but he quickly recovers and recalls his thoughts; and that he may move God to help, he falls to prayer, which is very pathetic.

VIII. He considers the nature of God as kind, loving, merciful, slow to anger; and asks: -

1. "How long, Lord? wilt thou hide thyself for ever?" Hide thy favour?

2. "Shall thy wrath burn like fire?" An element that hath no mercy.

He then uses other arguments, pathetically expressed, to move God to pity: -

1. Drawn from the brevity of man's life: "Remember how short my time is."

2. From the end for which man was created; not in vain, but to be an object of God's goodness and favour.

3. From the weakness and disability of man. His life is short; and can he lengthen it? "What man is he that liveth, and shall not see death?" Yea, though he live long, yet he is a mortal creature: "Shall he deliver his soul from the grave?"

4. From the covenant, of which he puts God in mind: "Lord, where are thy former lovingkindnesses, which thou swarest to David in thy truth?"

5. From the ignominy, scorns, sarcasms, by enemies cast upon them, which he desires God to look upon. 1. "Remember, Lord, the reproach of thy servant." 2. "And how I do bear in my bosom." Not spoken afar off, but in my hearing, and to my face, as if poured and emptied into my bosom; the rebukes not of this or that man, but of many people.

6. And lastly, that these reproaches, in effect, fall upon God. For they who reproach God's servants are his enemies: "Remember the reproaches" - 1. "Wherewith thine enemies have reproached, O Lord." 2. "Wherewith they have reproached the footsteps of thine anointed," i.e., either whatsoever he says or does; or else by footsteps is to be understood the latter end of David's kingdom, which was indeed subject to reproach. 3. But the Chaldee paraphrast by footsteps understands the coming of the Messiah in the flesh; which, because it was long promised and men saw not performed, many derided, mocked, and reproached, as vain.

IX. The close of this long Psalm is a benediction, by which the prophet, after his combat with flesh and blood about the performance of the covenant, composes his troubled soul, and acquiesces in God; blessing him for whatever falls out, breaking forth into: -

1. "Blessed be the Lord for evermore:" Blessed be his name, who does and orders all things for the best of his people, although in the midst of calamities and troubles he seems to desert them.

2. And that we may know that he did this from his heart, he seals it with a double Amen. "Amen, Amen." So I wish it; so be it.

Bridgeway Bible Commentary

Psalms 89:0 Remember the covenant with David

Apparently Israel had suffered some military setback that threatened its existence. This caused some people to think that God had forsaken his anointed king. The psalmist therefore recalls the covenant promise God made to David to preserve his dynasty for ever, and on the basis of this he claims God’s help (1-4; see 2 Samuel 7:8-16).

Before speaking further of the covenant, the psalmist praises God for his majesty and greatness. None among the multitudes of glorious heavenly beings can compare with him (5-7). On the earth also he is all-powerful, crushing his foes, working wonders and administering justice (8-14). This one is the God of the people of Israel. He is their glory, joy and strength, the one who gave them their king (15-18).
Assured of God’s perfection and sovereignty, the psalmist turns to consider the covenant that God made with Israel. He outlines how God chose David to be his anointed king (19-20), gave him victory over all his enemies (21-23), enlarged his kingdom beyond the borders of Israel (24-25) and gave him power and glory (26-27). Above all, God made a covenant with David to establish his dynasty permanently (28-29). Even if some kings proved unworthy, God promised that he would not alter his plans. He had chosen the dynasty of David as the means of bringing the Messiah (30-37).
It seems now, however, that their great and powerful God has left them. Their covenant Lord appears to have forgotten his promises (38-39). The kingdom has been ruined, the city destroyed, the land plundered (40-41). Enemies are allowed to conquer as they please. The Davidic king has lost his throne and been openly disgraced (42-45). Why, then, does God not act? Certainly, some must die, but is he going to allow these enemies to conquer and kill until the king and his people are eventually wiped out (46-48)? The psalmist prays that God will remember his covenant promise to David, save his people from their present shame, and give them freedom under the rule of their Davidic king again (49-52).

BOOK 4: PSALMS 90-106

Coffman's Commentaries on the Bible

DOXOLOGY

“Blessed be Jehovah forevermore. Amen, and Amen.”

This, of course, is no part of the psalm; it is the doxology marking the end of Book III of the Psalter. The feature of these impressive doxologies is their double Amen, and Amen.

Barnes' Notes on the Whole Bible

Blessed be the Lord for evermore - Praise to God always. So Chrysostom was accustomed to say, even when driven out as an exile and a wanderer, “Blessed be God for everything.” The passage here denotes entire acquiescence in God; perfect confidence in him; a belief that he was right, and faithful, and true. It is an instance of the faith which those who are truly pious have in God, in all circumstances, and at all times; of their belief that he is worthy of entire confidence, and ought always to be praised. Compare Job 1:21. At the close of all kinds of trouble - and in the midst of all kinds of trouble - true piety will enable us to say, “Blessed be God.”

Calvin's Commentary on the Bible

52.Blessed be Jehovah for ever! I am surprised why some interpreters should imagine, that this verse was added by some transcriber in copying the book, affirming, that it does not correspond with the context: as if the language of praise and thanksgiving to God were not as suitable at the close of a psalm as at the opening of it. I have therefore no doubt, that the prophet, after having freely bewailed the calamities of the Church, now, with the view of allaying the bitterness of his grief, purposely breaks forth into the language of praise. As to the words Amen, and Amen, I readily grant, that they are here employed to distinguish the book. ⁽⁵⁶¹⁾ But whoever composed this psalm, there is no doubt, that by these words of rejoicing, the design of the writer was to assuage the greatness of his grief in the midst of his heavy afflictions, that he might entertain the livelier hope of deliverance.

(561) Or, as if our Redeemer were slow-paced, halt, or lame, and his Church should never behold his steps. With this agrees the Chaldee paraphrase: — “The slowness of the footsteps of the feet of thy Messiah or anointed.” Kimchi renders, “the delays of the Messiah;” “the discourse,” he observes, “being of those who say that he will never come.” A similar style of speech has been employed by the enemies of the gospel, as Calvin goes on to observe, who scoffingly asked in the days of the apostles, and who still ask, “Where is the promise of his coming?” 2 Peter 3:4.

Smith's Bible Commentary

Psalms 89:1-52

I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations ( Psalms 89:1-4 ).

Now in verse Psalms 89:3 , actually, the psalm begins with the psalmist declaring, "I will sing praises to the Lord; sing of His mercies. My mouth will make known His faithfulness." Now God responds to that. And verse Psalms 89:3 is God's response. And God's response goes actually clear on down to verse Psalms 89:37 . So God is speaking now. It's a prophecy as the psalmist now is speaking forth for God. "I have made a covenant with My chosen, I have sworn to David my servant." What did He swear to David? "Thy seed will I establish forever, and build up thy throne to all generations."

And the heavens shall praise thy wonders ( Psalms 89:5 ),

And now the psalmist comes back. Selah ends God's voice there. God will begin speaking again down a little ways further. So now the psalmist takes it up again. "And the heavens shall praise Thy wonders,"

O LORD: thy faithfulness also in the congregation of the saints. For who in heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto Jehovah? God is greatly to be feared in the assembly of the saints ( Psalms 89:5-7 ),

Or reverenced, actually, in the assembly of the saints.

and to be had in reverence of all of them that are about him ( Psalms 89:7 ).

I think that we can learn quite a bit from the Jewish people concerning the reverence of God. I think that there is a tendency sometimes within the church circles of really not having the proper reverential attitude towards God. Sometimes we begin to get a little flippant about God. And we talk about the man upstairs and we begin to speak of God in irreverent kind of terms even. And I think that we need to be careful about this. We need to become aware and conscious of the greatness of God, the vastness of God. And to be always really just sort of in awe before Him.

There are some people that just by their very position command respect. Because Ronald Reagan has been elected as the next President of the United States, you wouldn't go up, you know, if you were at the airport and you saw him getting off the plane, you wouldn't go running up and say, "Well, Ronnie, all right man. Glad to see you made it, you know." Because of the position as President of the United States you would treat him with respect. You would have respect for the position that the man now has.

We have... living in a society that seems to try to break down this respect for authority. And it is a common thing among our society now of not really showing proper respect for authority. But that is a whole social breakdown. Not showing respect to police officers. Not showing respect to those that are in authority. It just shows a part of the whole social breakdown that is taking place. But it is tragic, because sometimes people also carry that disrespectful attitude over to God. And we should always, actually, hold God in the very highest of respect and reverence.

Now the Jews had such reverence for God that when the scribes would copy the scriptures, every time they came to the name Eloihim, God, in their text, they would take their pen and they would wash it. And then they would dip it in fresh ink to write the letters for God. If they came to the Adonai, the Lord, then they would take and get a fresh pen to write Adonai in the text. If they came to the consonants that stood for that holy name of God, the Y-H-V-H, they would go in and take a bath, change and put on fresh clothes and get a total fresh pen and dip it in ink and write the consonants. But they wouldn't put in the vowels because they felt that the name of God was so holy that they shouldn't even pronounce it in their minds and it should never be uttered from the lips of a person. They wouldn't dare even utter the name.

Now that I think is carrying it perhaps further than God intended, and yet, it does show a degree of reverence towards God that I think that somewhere in the middle of the pendulum we'll find the truth. They may be a little extreme on the one end of legalism, but I think that we tend towards an extreme on the other end, and that in the middle here we need ourselves to come more to the middle of a greater reverence and respect for God. That we don't just speak lightly of God, but we hold Him in highest esteem and respect. God is greatly to be reverenced in the assembly of the saints and to be had in reverence of all of them that are about Him.

O Jehovah God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? For you rule the raging of the sea: when the waves arise, you still them. You have broken Rahab in pieces, as one that is slain; you have scattered your enemies with your strong arm. The heavens are yours, and the earth also is yours: as for the world and the fulness thereof, you have founded them. The north, the south you've created them: Tabor and Hermon shall rejoice in thy name. You have a mighty arm: strong is your hand, and high is your right hand. Justice and judgment are your habitation of thy throne: mercy and truth shall go before thy face. Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. And in thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. For you are the glory of their strength: and in thy favor our horn shall be exalted. For the LORD is our defense; and the Holy One of Israel is our King ( Psalms 89:8-18 ).

Now God responds to this. The psalmist declares of the greatness of God, declaring why He should be reverenced because of the fact that He rules over the earth, over the heavens, created the earth.

Then you spake in vision to the holy one, and said, I have laid up help upon one that is mighty; I have exalted one that is chosen out of the people. I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established: my arm shall also strengthen him. The enemy shall not exact upon him ( Psalms 89:19-22 );

That is, will not collect a tribute. He will not be paying tribute to the enemies. He will not be defeated and have to pay tribute to the enemies.

nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted ( Psalms 89:22-24 ).

The horn is a symbol of strength, and so the name of the Lord will be his strength.

I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the eaRuth ( Psalms 89:25-27 ).

This, no doubt, has a double fulfillment not only in David, but also in that Seed that should come from David that will rule as King of kings and Lord of lords, even a prophecy of Jesus Christ.

My mercy will I keep for him for ever, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor allow my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once I have sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me ( Psalms 89:28-36 ).

Which, of course, goes on to the prophecy of Christ, "Who will sit upon the throne of David to order it and to establish it in righteousness and in judgment from henceforth, even forever. The zeal of the Lord of hosts will perform this" ( Isaiah 9:7 ). So God has sworn that Christ will sit upon the throne of David forever and ever.

It shall be established for ever as the moon, and as the faithful witness in heaven ( Psalms 89:37 ).

And the Selah brings us to the end of God's response to the psalmist. Now the psalmist declares:

But you have cast off and abhorred, you have been angry with your anointed. You have made void the covenant of your servant: you have profaned his crown by casting it to the ground. You have broken down all of his hedges; you have brought his strongholds to ruin. All that pass by the way spoil him: he is a reproach to his neighbors. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. You have made his glory to cease, and cast his throne down to the ground. The days of his youth have you shortened: and you've covered him with shame. How long, LORD? will you hide yourself for ever? shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? What man is he that lives, and shall not see death? shall he deliver his soul from the hand of the grave? Lord, where are thy former lovingkindnesses, which you swore to David in thy truth? Remember, Lord, the reproach of your servants; how I do bear in my bosom the reproach of all the mighty people; Wherewith your enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed ( Psalms 89:38-51 ).

And then the close of the third book of the psalms.

Blessed be Jehovah for evermore. Amen, and Amen ( Psalms 89:52 ).

I have mentioned before that each of the books of the psalms closes with a benediction, with the Amen, and Amen. That brings us to the end of the third book. And Psalms 90:1-17 begins the fourth book of the psalms. "

Dr. Constable's Expository Notes

Psalms 89

The writer of this royal psalm was Ethan, another wise Levitical musician in David’s service (1 Kings 4:31; 1 Chronicles 15:17-18). The occasion of writing is unclear. Judging from the content of the psalm it appears to have been a time after David had suffered defeat and some severe affliction.

Ethan interceded for the king, claiming the Davidic Covenant promises (cf. 2 Samuel 7:5-16; 1 Chronicles 17). Why was God afflicting David so severely since He had promised to bless him so greatly? Ethan called on God to honor the Davidic Covenant and send the king relief.

Dr. Constable's Expository Notes

4. The appeal to God 89:38-52

Dr. Constable's Expository Notes

Ethan called on God to remember David and His promises before the king or his line died. In conclusion, he reaffirmed his belief in God’s loyal love and faithfulness (Psalms 89:49). However, he asked God to remember His servants and His anointed before long (Psalms 89:50-51). All the psalmist could do was wait for God to answer.

When God seems to be acting contrary to His character and promises, the godly should remember that He is loyal and faithful. They should call on Him to act for His own glory and for the welfare of His people. However, they must remember that appearances can often be deceiving, as they were in this case. God was disciplining David; He had not cut him off.

Psalms 89:52 concludes Book 3 of the Psalter (Psalms 73-89).

Gill's Exposition of the Whole Bible

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

Amen, and Amen; which words are added to express the wish and faith of the psalmist; and the word is repeated to denote the vehemence and strength of the same. Here ends the third part of the book of Psalms, and so the Syriac version closes it. Psalms 21:6- :.

Psalms 21:6- :.

Henry's Complete Commentary on the Bible

      38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.   39 Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.   40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.   41 All that pass by the way spoil him: he is a reproach to his neighbours.   42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.   43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.   44 Thou hast made his glory to cease, and cast his throne down to the ground.   45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah.   46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?   47 Remember how short my time is: wherefore hast thou made all men in vain?   48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.   49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth?   50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;   51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.   52 Blessed be the LORD for evermore. Amen, and Amen.

      In these verses we have,

      I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. "Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off." Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (Psalms 89:38; Psalms 89:38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, Psalms 89:39; Psalms 89:39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, Psalms 89:39; Psalms 89:39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, Psalms 89:44; Psalms 89:44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (Psalms 89:40; Psalms 89:40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (Psalms 89:41; Psalms 89:41) and make an easy prey of him; see Psalms 80:12; Psalms 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (Psalms 89:42; Psalms 89:42): "Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way." If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: "Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee." 4. It was disabled to help itself (Psalms 89:43; Psalms 89:43): "Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle." The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (Psalms 89:45; Psalms 89:45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.

      From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.

      II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy:--

      1. The long continuance of the trouble (Psalms 89:46; Psalms 89:46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: "Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?"

      2. The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being." Job pleads thus, Job 10:20; Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened,Psalms 89:45; Psalms 89:45.

      (1.) He pleads the shortness and vanity of life (Psalms 89:47; Psalms 89:47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (Psalms 89:49; Psalms 89:49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain,Isaiah 45:18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.

      (2.) He pleads the universality and unavoidableness of death (Psalms 89:48; Psalms 89:48): "What man" (what strong man, so the word is) "is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come." We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.

      3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (Psalms 89:49; Psalms 89:49): "Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?" God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.

      4. The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (Psalms 89:50; Psalms 89:51): "Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies." (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: "I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of." (3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?" (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming?2 Peter 3:3; 2 Peter 3:4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake.

      III. The psalm concludes with praise, even after this sad complaint (Psalms 89:52; Psalms 89:52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amen--so it is, God is blessed for ever. Amen--be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (Psalms 89:1; Psalms 89:1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.