mh_parser/vol_split/19 - Psalms/Chapter 89.xml

<div2 id="Ps.xc" n="xc" next="Ps.xci" prev="Ps.lxxxix" progress="52.39%" title="Chapter LXXXIX">
<h2 id="Ps.xc-p0.1">P S A L M S</h2>
<h3 id="Ps.xc-p0.2">PSALM LXXXIX.</h3>
<p class="intro" id="Ps.xc-p1">Many psalms that begin with complaint and prayer
end with joy and praise, but this begins with joy and praise and
ends with sad complaints and petitions; for the psalmist first
recounts God's former favours, and then with the consideration of
them aggravates the present grievances. It is uncertain when it was
penned; only, in general, that it was at a time when the house of
David was woefully eclipsed; some think it was at the time of the
captivity of Babylon, when king Zedekiah was insulted over, and
abused, by Nebuchadnezzar, and then they make the title to signify
no more than that the psalm was set to the tune of a song of Ethan
the son of Zerah, called Maschil; others suppose it to be penned by
Ethan, who is mentioned in the story of Solomon, who, outliving
that glorious prince, thus lamented the great disgrace done to the
house of David in the next reign by the revolt of the ten tribes.
I. The psalmist, in the joyful pleasant part of the psalm, gives
glory to God, and takes comfort to himself and his friends. This he
does more briefly, mentioning God's mercy and truth (<scripRef id="Ps.xc-p1.1" osisRef="Bible:Ps.89.1" parsed="|Ps|89|1|0|0" passage="Ps 89:1">ver. 1</scripRef>) and his covenant (<scripRef id="Ps.xc-p1.2" osisRef="Bible:Ps.89.2-Ps.89.4" parsed="|Ps|89|2|89|4" passage="Ps 89:2-4">ver. 2-4</scripRef>), but more largely in the
following verses, wherein, 1. He adores the glory and perfection of
God, <scripRef id="Ps.xc-p1.3" osisRef="Bible:Ps.89.5-Ps.89.14" parsed="|Ps|89|5|89|14" passage="Ps 89:5-14">ver. 5-14</scripRef>. 2. He
pleases himself in the happiness of those that are admitted into
communion with him, <scripRef id="Ps.xc-p1.4" osisRef="Bible:Ps.89.15-Ps.89.18" parsed="|Ps|89|15|89|18" passage="Ps 89:15-18">ver.
15-18</scripRef>. 3. He builds all his hope upon God's covenant
with David, as a type of Christ, <scripRef id="Ps.xc-p1.5" osisRef="Bible:Ps.89.19-Ps.89.37" parsed="|Ps|89|19|89|37" passage="Ps 89:19-37">ver. 19-37</scripRef>. II. In the melancholy part of
the psalm he laments the present calamitous state of the prince and
royal family (<scripRef id="Ps.xc-p1.6" osisRef="Bible:Ps.89.38-Ps.89.45" parsed="|Ps|89|38|89|45" passage="Ps 89:38-45">ver.
38-45</scripRef>), expostulates with God upon it (<scripRef id="Ps.xc-p1.7" osisRef="Bible:Ps.89.46-Ps.89.49" parsed="|Ps|89|46|89|49" passage="Ps 89:46-49">ver. 46-49</scripRef>), and then concludes
with prayer for redress, <scripRef id="Ps.xc-p1.8" osisRef="Bible:Ps.89.50-Ps.89.51" parsed="|Ps|89|50|89|51" passage="Ps 89:50,51">ver. 50,
51</scripRef>. In singing this psalm we must have high thoughts of
God, a lively faith in his covenant with the Redeemer, and a
sympathy with the afflicted parts of the church.</p>
<scripCom id="Ps.xc-p1.9" osisRef="Bible:Ps.89" parsed="|Ps|89|0|0|0" passage="Ps 89" type="Commentary"/>
<scripCom id="Ps.xc-p1.10" osisRef="Bible:Ps.89.1-Ps.89.4" parsed="|Ps|89|1|89|4" passage="Ps 89:1-4" type="Commentary"/><div class="Commentary" id="Bible:Ps.89.1-Ps.89.4">
<h4 id="Ps.xc-p1.11">The Divine Mercy and
Faithfulness.</h4>
<div class="Center" id="Ps.xc-p1.12">
<p id="Ps.xc-p2">Maschil of Ethan the Ezrahite.</p>
</div>
<p class="passage" id="Ps.xc-p3">1 I will sing of the mercies of the <span class="smallcaps" id="Ps.xc-p3.1">Lord</span> for ever: with my mouth will I make known
thy faithfulness to all generations.   2 For I have said,
Mercy shall be built up for ever: thy faithfulness shalt thou
establish in the very heavens.   3 I have made a covenant with
my chosen, I have sworn unto David my servant,   4 Thy seed
will I establish for ever, and build up thy throne to all
generations. Selah.</p>
<p class="indent" id="Ps.xc-p4">The psalmist has a very sad complaint to
make of the deplorable condition of the family of David at this
time, and yet he begins the psalm with songs of praise; for we
must, in every thing, in every state, give thanks; thus we must
glorify the Lord in the fire. We think, when we are in trouble,
that we get ease by complaining; but we do more—we get joy, by
praising. Let our complaints therefore be turned into
thanksgivings; and in these verses we find that which will be
matter of praise and thanksgiving for us in the worst of times,
whether upon a personal or a public account, 1. However it be, the
everlasting God is good and true, <scripRef id="Ps.xc-p4.1" osisRef="Bible:Ps.89.1" parsed="|Ps|89|1|0|0" passage="Ps 89:1"><i>v.</i> 1</scripRef>. Though we may find it hard to
reconcile present dark providences with the goodness and truth of
God, yet we must abide by this principle, That God's mercies are
inexhaustible and his truth is inviolable; and these must be the
matter of our joy and praise: "<i>I will sing of the mercies of the
Lord for ever,</i> sing a praising song to God's honour, a pleasant
song for my own solace, and <i>Maschil,</i> an instructive song,
for the edification of others." We may be for ever singing God's
mercies, and yet the subject will not be drawn dry. We must sing of
God's mercies as long as we live, train up others to sing of them
when we are gone, and hope to be singing them in heaven world
without end; and this is <i>singing of the mercies of the Lord for
ever. With my mouth,</i> and with my pen (for by that also do we
speak), <i>will I make known thy faithfulness to all
generations,</i> assuring posterity, from my own observation and
experience, that God is true to every word that he has spoken, that
they may learn to <i>put their trust in God,</i> <scripRef id="Ps.xc-p4.2" osisRef="Bible:Ps.78.6" parsed="|Ps|78|6|0|0" passage="Ps 78:6">Ps. lxxviii. 6</scripRef>. 2. However it be, the
everlasting covenant is firm and sure, <scripRef id="Ps.xc-p4.3" osisRef="Bible:Ps.89.2-Ps.89.4" parsed="|Ps|89|2|89|4" passage="Ps 89:2-4"><i>v.</i> 2-4</scripRef>. Here we have, (1.) The
psalmist's faith and hope: "Things now look black, and threaten the
utter extirpation of the house of David; but <i>I have said,</i>
and I have warrant from the word of God to say it, that <i>mercy
shall be built up for ever.</i>" As the goodness of God's nature is
to be the matter of our song (<scripRef id="Ps.xc-p4.4" osisRef="Bible:Ps.89.1" parsed="|Ps|89|1|0|0" passage="Ps 89:1"><i>v.</i>
1</scripRef>), so much more the mercy that is built for us in the
covenant; it is still increasing, like a house in the building up,
and shall still continue our rest for ever, like a house built up.
It shall be built up for ever; for the everlasting habitations we
hope for in the new Jerusalem are of this building. If mercy shall
be built for ever, then the <i>tabernacle of David, which has
fallen down,</i> shall <i>be raised out of its ruins,</i> and
<i>built up as in the days of old,</i> <scripRef id="Ps.xc-p4.5" osisRef="Bible:Amos.9.11" parsed="|Amos|9|11|0|0" passage="Am 9:11">Amos ix. 11</scripRef>. <i>Therefore</i> mercy shall be
built up for ever, because <i>thy faithfulness shalt thou establish
in the very heavens.</i> Though our expectations are in some
particular instances disappointed, yet God's promises are not
disannulled; they are <i>established in the very heavens</i> (that
is, in his eternal counsels); they are above the changes of this
lower region and out of the reach of the opposition of hell and
earth. The stability of the material heavens is an emblem of the
truth of God's word; the heavens may be clouded by vapours arising
out of the earth, but they cannot be touched, they cannot be
changed. (2.) An abstract of the covenant upon which this faith and
hope are built: <i>I have said it,</i> says the psalmist, for
<i>God hath sworn it,</i> that the heirs of promise might be
entirely satisfied of the immutability of his counsel. He brings in
God speaking (<scripRef id="Ps.xc-p4.6" osisRef="Bible:Ps.89.3" parsed="|Ps|89|3|0|0" passage="Ps 89:3"><i>v.</i> 3</scripRef>),
owning, to the comfort of his people, "<i>I have made a
covenant,</i> and therefore will make it good." The covenant is
made with David; the covenant of royalty is made with him, as the
father of his family, and with his seed through him and for his
sake, representing the covenant of grace made with Christ as head
of the church and with all believers as his spiritual seed. David
is here called <i>God's chosen</i> and <i>his servant;</i> and, as
God is not changeable to recede from his own choice, so he is not
unrighteous to cast off one that served him. Two things encourage
the psalmist to build his faith on this covenant:—[1.] The
ratification of it; it was confirmed with an oath: <i>The Lord has
sworn, and he will not repent.</i> [2.] The perpetuity of it; the
blessings of the covenant were not only secured to David himself,
but were entailed on his family; it was promised that his family
should continue—<i>Thy seed will I establish for ever,</i> so that
<i>David shall not want a son to reign</i> (<scripRef id="Ps.xc-p4.7" osisRef="Bible:Jer.33.20-Jer.33.21" parsed="|Jer|33|20|33|21" passage="Jer 33:20,21">Jer. xxxiii. 20, 21</scripRef>); and that it should
continue a royal family—<i>I will build up thy throne to all
generations,</i> to all the generations of time. This has its
accomplishment only in Christ, of the seed of David, who lives for
ever, to whom God has given the throne of his father David, and of
the increase of whose government and peace there shall be no end.
Of this covenant the psalmist will return to speak more largely,
<scripRef id="Ps.xc-p4.8" osisRef="Bible:Ps.89.19" parsed="|Ps|89|19|0|0" passage="Ps 89:19"><i>v.</i> 19</scripRef>, &amp;c.</p>
</div><scripCom id="Ps.xc-p4.9" osisRef="Bible:Ps.89.5-Ps.89.14" parsed="|Ps|89|5|89|14" passage="Ps 89:5-14" type="Commentary"/><div class="Commentary" id="Bible:Ps.89.5-Ps.89.14">
<h4 id="Ps.xc-p4.10">The Divine Power and Justice; The Glory of
God Celebrated.</h4>
<p class="passage" id="Ps.xc-p5">5 And the heavens shall praise thy wonders,
<span class="smallcaps" id="Ps.xc-p5.1">O Lord</span>: thy faithfulness also in the
congregation of the saints.   6 For who in the heaven can be
compared unto the <span class="smallcaps" id="Ps.xc-p5.2">Lord</span>? <i>who</i>
among the sons of the mighty can be likened unto the <span class="smallcaps" id="Ps.xc-p5.3">Lord</span>?   7 God is greatly to be feared in
the assembly of the saints, and to be had in reverence of all
<i>them that are</i> about him.   8 <span class="smallcaps" id="Ps.xc-p5.4">O
Lord</span> God of hosts, who <i>is</i> a strong <span class="smallcaps" id="Ps.xc-p5.5">Lord</span> like unto thee? or to thy faithfulness
round about thee?   9 Thou rulest the raging of the sea: when
the waves thereof arise, thou stillest them.   10 Thou hast
broken Rahab in pieces, as one that is slain; thou hast scattered
thine enemies with thy strong arm.   11 The heavens <i>are</i>
thine, the earth also <i>is</i> thine: <i>as for</i> the world and
the fulness thereof, thou hast founded them.   12 The north
and the south thou hast created them: Tabor and Hermon shall
rejoice in thy name.   13 Thou hast a mighty arm: strong is
thy hand, <i>and</i> high is thy right hand.   14 Justice and
judgment <i>are</i> the habitation of thy throne: mercy and truth
shall go before thy face.</p>
<p class="indent" id="Ps.xc-p6">These verses are full of the praises of
God. Observe,</p>
<p class="indent" id="Ps.xc-p7">I. Where, and by whom, God is to be
praised. 1. God is praised by the angels above: <i>The heavens
shall praise thy wonders, O Lord!</i> <scripRef id="Ps.xc-p7.1" osisRef="Bible:Ps.89.5" parsed="|Ps|89|5|0|0" passage="Ps 89:5"><i>v.</i> 5</scripRef>; that is, "the glorious
inhabitants of the upper world continually celebrate thy praises."
<i>Bless the Lord, you his angels,</i> <scripRef id="Ps.xc-p7.2" osisRef="Bible:Ps.103.20" parsed="|Ps|103|20|0|0" passage="Ps 103:20">Ps. ciii. 20</scripRef>. The works of God are wonders
even to those that are best acquainted and most intimately
conversant with them; the more God's works are known the more they
are admired and praised. This should make us love heaven, and long
to be there, that there we shall have nothing else to do but to
praise God and his wonders. 2. God is praised by the assemblies of
his saints on earth (<i>praise waits for him in Zion</i>); and,
though their praises fall so far short of the praises of angels,
yet God is pleased to take notice of them, and accept of them, and
reckon himself honoured by them. "Thy faithfulness and the truth of
thy promise, that rock on which the church is built, shall be
praised in the congregation of the saints, who owe their all to
that faithfulness, and whose constant comfort it is that there is a
promise, and that he is faithful who has promised." It is expected
from God's saints on earth that they praise him; who should, if
they do not? Let every saint praise him, but especially the
congregation of saints; when they come together, let them join in
praising God. The more the better; it is the more like heaven. Of
the honour done to God by the assembly of the saints he speaks
again (<scripRef id="Ps.xc-p7.3" osisRef="Bible:Ps.89.7" parsed="|Ps|89|7|0|0" passage="Ps 89:7"><i>v.</i> 7</scripRef>): <i>God
is greatly to be feared in the assembly of the saints.</i> Saints
should assemble for religious worship, that they may publicly own
their relation to God and may stir up one another to give honour to
him, and, in keeping up communion with God, may likewise maintain
the communion of saints. In religious assemblies God has promised
the presence of his grace, but we must also, in them, have an eye
to his glorious presence, that the familiarity we are admitted to
may not breed the least contempt; for he is terrible in his holy
places, and therefore greatly to be feared. A holy awe of God must
fall upon us, and fill us, in all our approaches to God, even in
secret, to which something may very well be added by the solemnity
of public assemblies. God must be had <i>in reverence of all that
are about him,</i> that attend him continually as his servants or
approach him upon any particular errand. See <scripRef id="Ps.xc-p7.4" osisRef="Bible:Lev.10.3" parsed="|Lev|10|3|0|0" passage="Le 10:3">Lev. x. 3</scripRef>. Those only serve God acceptably who
serve him with <i>reverence and godly fear,</i> <scripRef id="Ps.xc-p7.5" osisRef="Bible:Heb.12.28" parsed="|Heb|12|28|0|0" passage="Heb 12:28">Heb. xii. 28</scripRef>.</p>
<p class="indent" id="Ps.xc-p8">II. What it is to praise God; it is to
acknowledge him to be a being of unparalleled perfection, such a
one that there is none like him, nor any to be compared with him,
<scripRef id="Ps.xc-p8.1" osisRef="Bible:Ps.89.6" parsed="|Ps|89|6|0|0" passage="Ps 89:6"><i>v.</i> 6</scripRef>. If there be any
beings that can pretend to vie with God, surely they must be found
among the angels; but they are all infinitely short of him: <i>Who
in the heaven can be compared with the Lord,</i> so as to challenge
any share of the reverence and adoration which are due to him only,
or to set up in rivalship with him for the homage of the children
of men? They are sons of the mighty, but which of them can be
likened unto the Lord? Nobles are princes' peers; some parity there
is between them. But there is none between God and the angels; they
are not his peers. <i>To whom will you liken me, or shall I be
equal? saith the Holy One,</i> <scripRef id="Ps.xc-p8.2" osisRef="Bible:Isa.40.25" parsed="|Isa|40|25|0|0" passage="Isa 40:25">Isa.
xl. 25</scripRef>. This is insisted on again (<scripRef id="Ps.xc-p8.3" osisRef="Bible:Ps.89.8" parsed="|Ps|89|8|0|0" passage="Ps 89:8"><i>v.</i> 8</scripRef>): <i>Who is a strong Lord like
unto thee?</i> No angel, no earthly potentate, whatsoever, is
comparable to God, or <i>has an arm like him,</i> or can <i>thunder
with a voice like him.</i> Thy <i>faithfulness is round about
thee;</i> that is, "thy angels who are round about thee, attending
thee with their praises and ready to go on thy errands, are all
faithful." Or, rather, "In every thing thou doest, on all sides,
thou approvest thyself faithful to thy word, above whatever prince
or potentate was." Among men it is too often found that those who
are most able to break their word are least careful to keep it; but
God is both strong and faithful; he can do every thing, and yet
will never do an unjust thing.</p>
<p class="indent" id="Ps.xc-p9">III. What we ought, in our praises, to give
God the glory of. Several things are here mentioned. 1. The command
God has of the most ungovernable creatures (<scripRef id="Ps.xc-p9.1" osisRef="Bible:Ps.89.9" parsed="|Ps|89|9|0|0" passage="Ps 89:9"><i>v.</i> 9</scripRef>): <i>Thou rulest the raging of the
sea,</i> than which nothing is more frightful or threatening, nor
more out of the power of man to give check to; it can swell no
higher, roll no further, beat no harder, continue no longer, nor do
any more hurt, than God suffers it. "<i>When the waves thereof
arise</i> thou canst immediately hush them asleep, still them, and
make them quiet, and turn the storm into a calm." This coming in
here as an act of omnipotence, what manner of man then was the Lord
Jesus, whom the <i>winds and seas obeyed?</i> 2. The victories God
has obtained over the enemies of his church. His ruling the raging
of the sea and quelling its billows was an emblem of this
(<scripRef id="Ps.xc-p9.2" osisRef="Bible:Ps.89.10" parsed="|Ps|89|10|0|0" passage="Ps 89:10"><i>v.</i> 10</scripRef>): <i>Thou
hast broken Rahab,</i> many a <i>proud enemy</i> (so it signifies),
Egypt in particular, which is sometimes called <i>Rahab,</i> broken
it in pieces, as one that is slain and utterly unable to make head
again. "The head being broken, thou hast scattered the remainder
with the arm of thy strength." God has more ways than one to deal
with his and his church's enemies. We think he should slay them
immediately, but sometimes he scatters them, that he may send them
abroad to be monuments of his justice, <scripRef id="Ps.xc-p9.3" osisRef="Bible:Ps.59.11" parsed="|Ps|59|11|0|0" passage="Ps 59:11">Ps. lix. 11</scripRef>. The remembrance of the breaking
of Egypt in pieces is a comfort to the church, in reference to the
present power of Babylon; for God is still the same. 3. The
incontestable property he has in all the creatures of the upper and
lower world (<scripRef id="Ps.xc-p9.4" osisRef="Bible:Ps.89.11-Ps.89.12" parsed="|Ps|89|11|89|12" passage="Ps 89:11,12"><i>v.</i> 11,
12</scripRef>): "Men are honoured for their large possessions; but
<i>the heavens are thine, O Lord! the earth also is thine;</i>
therefore we praise thee, therefore we trust in thee, therefore we
will not fear what man can do against us. <i>The world and the
fulness thereof,</i> all the riches contained in it, all the
inhabitants of it, both the tenements and the tenants, are all
thine; for <i>thou hast founded them,</i>" and the founder may
justly claim to be the owner. He specifies, (1.) The remotest parts
of the world, the north and south, the countries that lie under the
two poles, which are uninhabited and little known: "<i>Thou hast
created them,</i> and therefore knowest them, takest care of them,
and hast tributes of praise from them." The north is said to be
<i>hung over the empty place;</i> yet what fulness there is there
God is the owner of it. (2.) The highest parts of the world. He
mentions the two highest hills in Canaan—"<i>Tabor and Hermon</i>"
(one lying to the west, the other to the east); "these shall
rejoice in thy name, for they are under the care of thy providence,
and they produce offerings for thy altar." The little hills are
said to rejoice in their own fruitfulness, <scripRef id="Ps.xc-p9.5" osisRef="Bible:Ps.65.12" parsed="|Ps|65|12|0|0" passage="Ps 65:12">Ps. lxv. 12</scripRef>. Tabor is commonly supposed to be
that high mountain in Galilee on the top of which Christ was
transfigured; and then indeed it might be said to rejoice in that
voice which was there heard, <i>This is my beloved Son.</i> 4. The
power and justice, the mercy and truth, with which he governs the
world and rules in the affairs of the children of men, <scripRef id="Ps.xc-p9.6" osisRef="Bible:Ps.89.13-Ps.89.14" parsed="|Ps|89|13|89|14" passage="Ps 89:13,14"><i>v.</i> 13, 14</scripRef>. (1.) God is able
to do every thing; for his is the Lord God Almighty. His arm, his
hand, is mighty and strong, both to save his people and to destroy
his and their enemies; none can either resist the force or bear the
weight of his mighty hand. <i>High is his right hand,</i> to reach
the highest, even those that <i>set their nests among the stars</i>
(<scripRef id="Ps.xc-p9.7" osisRef="Bible:Amos.9.2-Amos.9.3 Bible:Obad.1.4" parsed="|Amos|9|2|9|3;|Obad|1|4|0|0" passage="Am 9:2,3,Ob 1:4">Amos ix. 2, 3; Obad.
4</scripRef>); his <i>right hand is exalted</i> in what he has
done, for in thousands of instances he has signalized his power,
<scripRef id="Ps.xc-p9.8" osisRef="Bible:Ps.118.16" parsed="|Ps|118|16|0|0" passage="Ps 118:16">Ps. cxviii. 16</scripRef>. (2.) He
never did, nor ever will do, any thing that is either unjust or
unwise; for <i>righteousness and judgment are the habitation of his
throne.</i> None of all his dictates or decrees ever varied from
the rules of equity and wisdom, nor could ever any charge God with
unrighteousness or folly. Justice and judgment are the
<i>preparing</i> of his throne (so some), the <i>establishment</i>
of it, so others. The preparations for his government in his
counsels from eternity, and the establishment of it in its
consequences to eternity, are all justice and judgment. (3.) He
always does that which is kind to his people and consonant to the
word which he has spoken: "<i>Mercy and truth shall go before thy
face,</i> to prepare thy way, as harbingers to make room for
thee—mercy in promising, truth in performing—truth in being as
good as thy word, mercy in being better." How praiseworthy are
these in great men, much more in the great God, in whom they are in
perfection!</p>
</div><scripCom id="Ps.xc-p9.9" osisRef="Bible:Ps.89.15-Ps.89.18" parsed="|Ps|89|15|89|18" passage="Ps 89:15-18" type="Commentary"/><div class="Commentary" id="Bible:Ps.89.15-Ps.89.18">
<h4 id="Ps.xc-p9.10">The Blessedness of Israel
Declared.</h4>
<p class="passage" id="Ps.xc-p10">15 Blessed <i>is</i> the people that know the
joyful sound: they shall walk, <span class="smallcaps" id="Ps.xc-p10.1">O
Lord</span>, in the light of thy countenance.   16 In thy name
shall they rejoice all the day: and in thy righteousness shall they
be exalted.   17 For thou <i>art</i> the glory of their
strength: and in thy favour our horn shall be exalted.   18
For the <span class="smallcaps" id="Ps.xc-p10.2">Lord</span> <i>is</i> our defence;
and the Holy One of Israel <i>is</i> our king.</p>
<p class="indent" id="Ps.xc-p11">The psalmist, having largely shown the
blessedness of the God of Israel, here shows the blessedness of the
Israel of God. As <i>there is none like unto the God of Jeshurun,
so, happy art thou, O Israel! there is none like unto thee, O
people!</i> especially as a type of the gospel-Israel, consisting
of all true believers, whose happiness is here described.</p>
<p class="indent" id="Ps.xc-p12">I. Glorious discoveries are made to them,
and glad tidings of good brought to them; they hear, <i>they know,
the joyful sound,</i> <scripRef id="Ps.xc-p12.1" osisRef="Bible:Ps.89.15" parsed="|Ps|89|15|0|0" passage="Ps 89:15"><i>v.</i>
15</scripRef>. This may allude, 1. To the shout of a victorious
army, the shout of a king, <scripRef id="Ps.xc-p12.2" osisRef="Bible:Num.23.21" parsed="|Num|23|21|0|0" passage="Nu 23:21">Num. xxiii.
21</scripRef>. Israel have the tokens of God's presence with them
in their wars; the sound of the <i>going in the top of the
mulberry-trees</i> was indeed a <i>joyful sound</i> (<scripRef id="Ps.xc-p12.3" osisRef="Bible:2Sam.5.24" parsed="|2Sam|5|24|0|0" passage="2Sa 5:24">2 Sam. v. 24</scripRef>); and they often
returned making the earth ring with their songs of triumph; these
were joyful sounds. Or, 2. To the sound that was made over the
sacrifices and on the solemn feast-day, <scripRef id="Ps.xc-p12.4" osisRef="Bible:Ps.81.1-Ps.81.3" parsed="|Ps|81|1|81|3" passage="Ps 81:1-3">Ps. lxxxi. 1-3</scripRef>. This was the happiness of
Israel, that they had among them the free and open profession of
God's holy religion, and abundance of joy in their sacrifices. Or,
3. To the sound of the jubilee-trumpet; a joyful sound it was to
servants and debtors, to whom it proclaimed release. The gospel is
indeed a joyful sound, a sound of victory, of liberty, of communion
with God, and the <i>sound of abundance of rain;</i> blessed are
the people that hear it, and know it, and bid it welcome.</p>
<p class="indent" id="Ps.xc-p13">II. Special tokens of God's favour are
granted them: "<i>They shall walk, O Lord! in the light of thy
countenance;</i> they shall govern themselves by thy directions,
shall be guided by the eye; and they shall delight themselves in
thy consolations. They shall have the favour of God; they shall
know that they have it, and it shall be continual matter of joy and
rejoicing to them. They shall go through all the exercises of a
holy life under the powerful influences of God's lovingkindness,
which shall make their duty pleasant to them and make them sincere
in it, aiming at this, as their end, to be accepted of the Lord."
We then walk in the light of the Lord when we fetch all our
comforts from God's favour and are very careful to keep ourselves
in his love.</p>
<p class="indent" id="Ps.xc-p14">III. They never want matter for joy:
Blessed are God's people, for in his name, in all that whereby he
has made himself known, if it be not their own fault, <i>they shall
rejoice all the day.</i> Those that rejoice in Christ Jesus, and
make God their exceeding joy, have enough to counterbalance their
grievances and silence their griefs; and therefore their joy is
full (<scripRef id="Ps.xc-p14.1" osisRef="Bible:1John.1.4" parsed="|1John|1|4|0|0" passage="1Jo 1:4">1 John i. 4</scripRef>) and
constant; it is their duty to rejoice evermore.</p>
<p class="indent" id="Ps.xc-p15">IV. Their relation to God is their honour
and dignity. They are happy, for they are high. <i>Surely in the
Lord,</i> in the Lord Christ, <i>they have righteousness and
strength,</i> and so are recommended by him to the divine
acceptance; and therefore <i>in him shall all the seed of Israel
glory,</i> <scripRef id="Ps.xc-p15.1" osisRef="Bible:Isa.45.24-Isa.45.25" parsed="|Isa|45|24|45|25" passage="Isa 45:24,25">Isa. xlv. 24,
25</scripRef>. So it is here, <scripRef id="Ps.xc-p15.2" osisRef="Bible:Ps.89.16-Ps.89.17" parsed="|Ps|89|16|89|17" passage="Ps 89:16,17"><i>v.</i> 16, 17</scripRef>. 1. "In <i>thy
righteousness shall they be exalted,</i> and not in any
righteousness of their own." We are exalted out of danger, and into
honour, purely by the righteousness of Christ, which is a clothing
both for dignity and for defence. 2. "Thou art the <i>glory of
their strength,</i>" that is, "thou art their strength, and it is
their glory that thou art so, and what they glory in." <i>Thanks be
to God who always causes us to triumph.</i> 3. "In thy favour,
which through Christ we hope for, <i>our horn shall be
exalted.</i>" The horn denotes beauty, plenty, and power; these
those have who are made accepted in the beloved. What greater
preferment are men capable of in this world than to be God's
favourites?</p>
<p class="indent" id="Ps.xc-p16">V. Their relation to God is their
protection and safety (<scripRef id="Ps.xc-p16.1" osisRef="Bible:Ps.89.18" parsed="|Ps|89|18|0|0" passage="Ps 89:18"><i>v.</i>
18</scripRef>): "<i>For our shield is of the Lord</i>" (so the
margin) "and <i>our king is from the Holy One of Israel.</i> If God
be our ruler, he will be our defender; and who is he then that can
harm us?" It was the happiness of Israel that God himself had the
erecting of their bulwarks and the nominating of their king (so
some take it); or, rather, that he was himself a <i>wall of fire
round about them,</i> and, as a Holy One, the author and centre of
their holy religion; he was their King, and so their glory in the
midst of them. Christ is the Holy One of Israel, that holy thing;
and in nothing was that peculiar people more blessed than in this,
that <i>he</i> was born King of the Jews. Now this account of the
blessedness of God's Israel comes in here as that to which it was
hard to reconcile their present calamitous state.</p>
</div><scripCom id="Ps.xc-p16.2" osisRef="Bible:Ps.89.19-Ps.89.37" parsed="|Ps|89|19|89|37" passage="Ps 89:19-37" type="Commentary"/><div class="Commentary" id="Bible:Ps.89.19-Ps.89.37">
<h4 id="Ps.xc-p16.3">God's Covenant with David.</h4>
<p class="passage" id="Ps.xc-p17">19 Then thou spakest in vision to thy holy one,
and saidst, I have laid help upon <i>one that is</i> mighty; I have
exalted <i>one</i> chosen out of the people.   20 I have found
David my servant; with my holy oil have I anointed him:   21
With whom my hand shall be established: mine arm also shall
strengthen him.   22 The enemy shall not exact upon him; nor
the son of wickedness afflict him.   23 And I will beat down
his foes before his face, and plague them that hate him.   24
But my faithfulness and my mercy <i>shall be</i> with him: and in
my name shall his horn be exalted.   25 I will set his hand
also in the sea, and his right hand in the rivers.   26 He
shall cry unto me, Thou <i>art</i> my father, my God, and the rock
of my salvation.   27 Also I will make him <i>my</i>
firstborn, higher than the kings of the earth.   28 My mercy
will I keep for him for evermore, and my covenant shall stand fast
with him.   29 His seed also will I make <i>to endure</i> for
ever, and his throne as the days of heaven.   30 If his
children forsake my law, and walk not in my judgments;   31 If
they break my statutes, and keep not my commandments;   32
Then will I visit their transgression with the rod, and their
iniquity with stripes.   33 Nevertheless my lovingkindness
will I not utterly take from him, nor suffer my faithfulness to
fail.   34 My covenant will I not break, nor alter the thing
that is gone out of my lips.   35 Once have I sworn by my
holiness that I will not lie unto David.   36 His seed shall
endure for ever, and his throne as the sun before me.   37 It
shall be established for ever as the moon, and <i>as</i> a faithful
witness in heaven. Selah.</p>
<p class="indent" id="Ps.xc-p18">The covenant God made with David and his
seed was mentioned before (<scripRef id="Ps.xc-p18.1" osisRef="Bible:Ps.89.3-Ps.89.4" parsed="|Ps|89|3|89|4" passage="Ps 89:3,4"><i>v.</i>
3, 4</scripRef>); but in these verses it is enlarged upon, and
pleaded with God, for favour to the royal family, now almost sunk
and ruined; yet certainly it looks at Christ, and has its
accomplishment in him much more than in David; nay, some passages
here are scarcely applicable at all to David, but must be
understood of Christ only (who is therefore called <i>David our
king,</i> <scripRef id="Ps.xc-p18.2" osisRef="Bible:Hos.3.5" parsed="|Hos|3|5|0|0" passage="Ho 3:5">Hos. iii. 5</scripRef>), and
very great and precious promises they are which are here made to
the Redeemer, which are strong foundations for the faith and hope
of the redeemed to build upon. The comforts of our redemption flow
from the covenant of redemption; all our springs are in that,
<scripRef id="Ps.xc-p18.3" osisRef="Bible:Isa.55.3" parsed="|Isa|55|3|0|0" passage="Isa 55:3">Isa. lv. 3</scripRef>. <i>I will make
an everlasting covenant with you, even the sure mercies of
David,</i> <scripRef id="Ps.xc-p18.4" osisRef="Bible:Acts.13.34" parsed="|Acts|13|34|0|0" passage="Ac 13:34">Acts xiii. 34</scripRef>.
Now here we have an account of those sure mercies. Observe,</p>
<p class="indent" id="Ps.xc-p19">I. What assurance we have of the truth of
the promise, which may encourage us to build upon it. We are here
told, 1. How it was spoken (<scripRef id="Ps.xc-p19.1" osisRef="Bible:Ps.89.19" parsed="|Ps|89|19|0|0" passage="Ps 89:19"><i>v.</i>
19</scripRef>): <i>Thou didst speak in vision to thy Holy One.</i>
God's promise to David, which is especially referred to here, was
spoken in vision to Nathan the prophet, <scripRef id="Ps.xc-p19.2" osisRef="Bible:2Sam.7.12-2Sam.7.17" parsed="|2Sam|7|12|7|17" passage="2Sa 7:12-17">2 Sam. vii. 12-17</scripRef>. <i>Then,</i> when the
<i>Holy One of Israel was their king</i> (<scripRef id="Ps.xc-p19.3" osisRef="Bible:Ps.89.18" parsed="|Ps|89|18|0|0" passage="Ps 89:18"><i>v.</i> 18</scripRef>), he appointed David to be his
viceroy. But to all the prophets, those holy ones, he <i>spoke in
vision</i> concerning Christ, and to him himself especially, who
had lain in his bosom from eternity, and was made perfectly
acquainted with the whole design of redemption, <scripRef id="Ps.xc-p19.4" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27">Matt. xi. 27</scripRef>. 2. How it was sworn to and
ratified (<scripRef id="Ps.xc-p19.5" osisRef="Bible:Ps.89.35" parsed="|Ps|89|35|0|0" passage="Ps 89:35"><i>v.</i> 35</scripRef>):
<i>Once have I sworn by my holiness,</i> that darling attribute. In
swearing by his holiness, he swore by himself; for he will as soon
cease to be as be otherwise than holy. His swearing once is enough;
he needs not swear again, as David did (<scripRef id="Ps.xc-p19.6" osisRef="Bible:1Sam.20.17" parsed="|1Sam|20|17|0|0" passage="1Sa 20:17">1 Sam. xx. 17</scripRef>); for his word and oath are
two immutable things. As Christ was made a priest, so he was made a
king, <i>by an oath</i> (<scripRef id="Ps.xc-p19.7" osisRef="Bible:Heb.7.21" parsed="|Heb|7|21|0|0" passage="Heb 7:21">Heb. vii.
21</scripRef>); for his kingdom and priesthood are both
unchangeable.</p>
<p class="indent" id="Ps.xc-p20">II. The choice made of the person to whom
the promise is given, <scripRef id="Ps.xc-p20.1" osisRef="Bible:Ps.89.19-Ps.89.20" parsed="|Ps|89|19|89|20" passage="Ps 89:19,20"><i>v.</i> 19,
20</scripRef>. David was a king of God's own choosing, so is
Christ, and therefore both are called <i>God's kings,</i> <scripRef id="Ps.xc-p20.2" osisRef="Bible:Ps.2.6" parsed="|Ps|2|6|0|0" passage="Ps 2:6">Ps. ii. 6</scripRef>. David was mighty, a man of
courage and fit for business; he was chosen out of the people, not
out of the princes, but the shepherds. God found him out, exalted
him, laid help upon him, and ordered Samuel to anoint him. But this
is especially to be applied to Christ. 1. He is one that is mighty,
every way qualified for the great work he was to undertake, <i>able
to save to the uttermost</i>—mighty in strength, for he is the Son
of God—mighty in love, for he is able experimentally to
compassionate those that are tempted. He is <i>the mighty God,</i>
<scripRef id="Ps.xc-p20.3" osisRef="Bible:Isa.9.6" parsed="|Isa|9|6|0|0" passage="Isa 9:6">Isa. ix. 6</scripRef>. 2. He is
<i>chosen out of the people,</i> one of us, bone of our bone, that
takes part with us of flesh and blood. Being ordained for men, he
is taken from among men, that his terror might not make us afraid.
3. God has found him. He is a Saviour of God's own providing; for
the salvation, from first to last, is purely the Lord's doing.
<i>He has found the ransom,</i> <scripRef id="Ps.xc-p20.4" osisRef="Bible:Job.33.24" parsed="|Job|33|24|0|0" passage="Job 33:24">Job
xxxiii. 24</scripRef>. We could never have found a person fit to
undertake this great work, <scripRef id="Ps.xc-p20.5" osisRef="Bible:Rev.5.3-Rev.5.4" parsed="|Rev|5|3|5|4" passage="Re 5:3,4">Rev. v. 3,
4</scripRef>. 4. God has <i>laid help upon him,</i> not only helped
him, but treasured up help in him for us, laid it as a charge upon
him to help fallen man up again, to help the chosen remnant to
heaven. <i>In me is thy help,</i> <scripRef id="Ps.xc-p20.6" osisRef="Bible:Hos.13.9" parsed="|Hos|13|9|0|0" passage="Ho 13:9">Hos.
xiii. 9</scripRef>. 5. He has exalted him, by constituting him the
prophet, priest, and king of his church, clothing him with power,
raising him from the dead, and setting him at his own right hand.
Whom God chooses and uses he will exalt. 6. He has anointed him,
has qualified him for his office, and so confirmed him in it, by
giving him the Spirit, not by measure, but without measure,
infinitely above his fellows. He is called <i>Messiah,</i> or
<i>Christ,</i> the <i>Anointed.</i> 7. In all this he designed him
to be his own servant, for the accomplishing of his eternal purpose
and the advancement of the interests of his kingdom among men.</p>
<p class="indent" id="Ps.xc-p21">III. The promises made to this chosen one,
to David in the type and the Son of David in the antitype, in which
not only gracious, but glorious things are spoken of him.</p>
<p class="indent" id="Ps.xc-p22">1. With reference to himself, as king and
God's servant: and what makes for him makes for all his loving
subjects. It is here promised, (1.) That God would stand by him and
strengthen him in his undertaking (<scripRef id="Ps.xc-p22.1" osisRef="Bible:Ps.89.21" parsed="|Ps|89|21|0|0" passage="Ps 89:21"><i>v.</i> 21</scripRef>): <i>With him my hand</i> not
only shall be, but <i>shall be established,</i> by promise, shall
be so established that he shall by it be established and confirmed
in all his offices, so that none of them shall be undermined and
overthrown, though by the man of sin they shall all be usurped and
fought against. Christ had a great deal of hard work to do and hard
usage to go through; but he that gave him commission gave him
forces sufficient for the execution of his commission: "<i>My arm
also shall strengthen him</i> to break through and bear up under
all his difficulties." No good work can miscarry in the hand of
those whom God himself undertakes to strengthen. (2.) That he
should be victorious over his enemies, that they should not
encroach upon him (<scripRef id="Ps.xc-p22.2" osisRef="Bible:Ps.89.22" parsed="|Ps|89|22|0|0" passage="Ps 89:22"><i>v.</i>
22</scripRef>): <i>The son of wickedness shall not exact upon
him,</i> nor afflict him. He that at first broke the peace would
set himself against him that undertook to make peace, and do what
he could to blast his design: but he could only reach to bruise his
heel; further he could not exact upon him nor afflict him. Christ
became a surety for our debt, and thereby Satan and death thought
to gain advantage against him; but he satisfied the demands of
God's justice, and then they could not exact upon him. <i>The
prince of this world cometh, but he has nothing in me,</i>
<scripRef id="Ps.xc-p22.3" osisRef="Bible:John.14.30" parsed="|John|14|30|0|0" passage="Joh 14:30">John xiv. 30</scripRef>. Nay, they
not only shall not prevail against him, but they shall fall before
him (<scripRef id="Ps.xc-p22.4" osisRef="Bible:Ps.89.23" parsed="|Ps|89|23|0|0" passage="Ps 89:23"><i>v.</i> 23</scripRef>): <i>I
will bend down his foes before his face;</i> the prince of this
world shall be cast out, principalities and powers spoiled, and he
shall be the death of death itself, and the destruction of the
grave, <scripRef id="Ps.xc-p22.5" osisRef="Bible:Hos.13.14" parsed="|Hos|13|14|0|0" passage="Ho 13:14">Hos. xiii. 14</scripRef>. Some
apply this to the ruin which God brought upon the Jewish nation,
that persecuted Christ and put him to death. But all Christ's
enemies, who hate him and will not have him to reign over them,
shall be brought forth and slain before him, <scripRef id="Ps.xc-p22.6" osisRef="Bible:Luke.19.27" parsed="|Luke|19|27|0|0" passage="Lu 19:27">Luke xix. 27</scripRef>. (3.) That he should be the
great trustee of the covenant between God and men, that God would
be gracious and true to us (<scripRef id="Ps.xc-p22.7" osisRef="Bible:Ps.89.24" parsed="|Ps|89|24|0|0" passage="Ps 89:24"><i>v.</i>
24</scripRef>): <i>My faithfulness and my mercy shall be with
him.</i> They were with David; God continued merciful to him, and
so approved himself faithful. They were with Christ; God made good
all his promises to him. But that is not all; God's mercy to us,
and his faithfulness to us, are with Christ; he is not only pleased
with him, but with us in him; and it is in him that all the
promises of God are yea and amen. So that if any poor sinners hope
for benefit by the faithfulness and mercy of God, let them know it
is with Christ; it is lodged in his hand, and to him they must
apply for it (<scripRef id="Ps.xc-p22.8" osisRef="Bible:Ps.89.28" parsed="|Ps|89|28|0|0" passage="Ps 89:28"><i>v.</i>
28</scripRef>): <i>My mercy will I keep for him,</i> to be disposed
of by him, <i>for evermore;</i> in the channel of Christ's
mediation all the streams of divine goodness will for ever run.
Therefore it is <i>the mercy of our Lord Jesus Christ</i> which we
<i>look for unto eternal life,</i> <scripRef id="Ps.xc-p22.9" osisRef="Bible:Jude.1.21 Bible:John.17.2" parsed="|Jude|1|21|0|0;|John|17|2|0|0" passage="Jude 1:21,Joh 17:2">Jude 21; John xvii. 2</scripRef>. And, as the
mercy of God flows to us through him, so the promise of God is,
through him, firm to us: <i>My covenant shall stand fast with
him,</i> both the covenant of redemption made with him and the
covenant of grace made with us in him. The new covenant is
<i>therefore</i> always new, and firmly established, because it is
lodged in the hands of a Mediator, <scripRef id="Ps.xc-p22.10" osisRef="Bible:Heb.8.6" parsed="|Heb|8|6|0|0" passage="Heb 8:6">Heb.
viii. 6</scripRef>. The covenant stands fast, because it stands
upon this basis. And this redounds to the everlasting honour of the
Lord Jesus, that to him the great cause between God and man is
entirely referred and the Father has committed all judgment to him,
that <i>all men might honour him</i> (<scripRef id="Ps.xc-p22.11" osisRef="Bible:John.5.22-John.5.23" parsed="|John|5|22|5|23" passage="Joh 5:22,23">John v. 22, 23</scripRef>); therefore it is here
said, <i>In my name shall his horn be exalted;</i> this shall be
his glory, that God's <i>name is in him</i> (<scripRef id="Ps.xc-p22.12" osisRef="Bible:Exod.23.21" parsed="|Exod|23|21|0|0" passage="Ex 23:21">Exod. xxiii. 21</scripRef>), and that he acts in God's
name. <i>As the Father gave me commandment, so I do.</i> (4.) That
his kingdom should be greatly enlarged (<scripRef id="Ps.xc-p22.13" osisRef="Bible:Ps.89.25" parsed="|Ps|89|25|0|0" passage="Ps 89:25"><i>v.</i> 25</scripRef>): <i>I will set his hand in the
sea</i> (he shall have the dominion of the seas, and the isles of
the sea), and <i>his right hand in the rivers,</i> the inland
countries that are watered with rivers. David's kingdom extended
itself to the Great Sea, and the Red Sea, to the river of Egypt and
the river Euphrates. But it is in the kingdom of the Messiah that
this has its full accomplishment, and shall have more and more,
when <i>the kingdoms of this world shall become the kingdoms of the
Lord and of his Christ</i> (<scripRef id="Ps.xc-p22.14" osisRef="Bible:Rev.11.15" parsed="|Rev|11|15|0|0" passage="Re 11:15">Rev. xi.
15</scripRef>), and <i>the isles shall wait for his law.</i> (5.)
That he should own God as his Father, and God would own him as his
Son, his firstborn, <scripRef id="Ps.xc-p22.15" osisRef="Bible:Ps.89.26-Ps.89.27" parsed="|Ps|89|26|89|27" passage="Ps 89:26,27"><i>v.</i> 26,
27</scripRef>. This is a comment upon these words in Nathan's
message concerning Solomon (for he also was a type of Christ as
well as David), <i>I will be his Father and he shall be my Son</i>
(<scripRef id="Ps.xc-p22.16" osisRef="Bible:2Sam.7.14" parsed="|2Sam|7|14|0|0" passage="2Sa 7:14">2 Sam. vii. 14</scripRef>), and the
relation shall be owned on both sides. [1.] <i>He shall cry unto
me, Thou art my Father.</i> It is probable that Solomon did so; but
we are sure Christ did so, in the days of his flesh, when he
offered up strong cries to God, and called him <i>holy Father,
righteous Father,</i> and taught us to address ourselves to him as
<i>our Father in heaven.</i> Christ, in his agony, cried unto God,
<i>Thou art my Father</i> (<scripRef id="Ps.xc-p22.17" osisRef="Bible:Matt.26.39 Bible:Matt.26.42" parsed="|Matt|26|39|0|0;|Matt|26|42|0|0" passage="Mt 26:39,42">Matt.
xxvi. 39, 42</scripRef>, <i>O my Father</i>), and, upon the cross,
<i>Father, forgive them; Father, into thy hands I commend my
spirit.</i> He looked upon him likewise as his God, and therefore
he perfectly obeyed him, and submitted to his will in his whole
undertaking (he is <i>my God and your God,</i> <scripRef id="Ps.xc-p22.18" osisRef="Bible:John.20.17" parsed="|John|20|17|0|0" passage="Joh 20:17">John xx. 17</scripRef>), and as the rock of his
salvation, who would bear him up and bear him out in his
undertaking, and make him more than a conqueror, even a complete
Saviour; and therefore with an undaunted resolution he <i>endured
the cross, despising the shame,</i> for he knew he should be both
justified and glorified. [2.] <i>I will make him my firstborn.</i>
I see not how this can be applied to David; it is Christ's
prerogative to be <i>the firstborn of every creature,</i> and, as
such, the <i>heir of all things,</i> <scripRef id="Ps.xc-p22.19" osisRef="Bible:Col.1.15 Bible:Heb.1.2 Bible:Heb.1.6" parsed="|Col|1|15|0|0;|Heb|1|2|0|0;|Heb|1|6|0|0" passage="Col 1:15,Heb 1:2,6">Col. i. 15; Heb. i. 2, 6</scripRef>. When
<i>all power was given to Christ both in heaven and in earth, and
all things were delivered unto him by the Father,</i> then god made
him his firstborn, and far higher, more great and honourable, than
the kings of the earth; for he is the King of kings, <i>angels,
authorities, and powers, being made subject to him,</i> <scripRef id="Ps.xc-p22.20" osisRef="Bible:1Pet.3.22" parsed="|1Pet|3|22|0|0" passage="1Pe 3:22">1 Pet. iii. 22</scripRef>.</p>
<p class="indent" id="Ps.xc-p23">2. With reference to his seed. God's
covenants always took in the seed of the covenanters; this does so
(<scripRef id="Ps.xc-p23.1" osisRef="Bible:Ps.89.29 Bible:Ps.89.36" parsed="|Ps|89|29|0|0;|Ps|89|36|0|0" passage="Ps 89:29,36"><i>v.</i> 29, 36</scripRef>):
<i>His seed shall endure for ever,</i> and with it his throne. Now
this will be differently understood according as we apply it to
Christ or David.</p>
<p class="indent" id="Ps.xc-p24">(1.) If we apply it to David, by his seed
we are to understand his successors, Solomon and the following
kings of Judah, who descended from the loins of David. It is
supposed that they might degenerate, and not walk in the spirit and
steps of their father David; in such a case they must expect to
come under divine rebukes, such as the house of David was at this
time under, <scripRef id="Ps.xc-p24.1" osisRef="Bible:Ps.89.38" parsed="|Ps|89|38|0|0" passage="Ps 89:38"><i>v.</i> 38</scripRef>.
But let this encourage them, that, though they were corrected, they
should not be abandoned or disinherited. This refers to that part
of Nathan's message (<scripRef id="Ps.xc-p24.2" osisRef="Bible:2Sam.7.14-2Sam.7.15" parsed="|2Sam|7|14|7|15" passage="2Sa 7:14,15">2 Sam. vii.
14, 15</scripRef>), <i>If he commit iniquity, I will chasten
him,</i> but <i>my mercy shall not depart from him.</i> Thus far
David's seed and throne did endure for ever, that, notwithstanding
the wickedness of many of his posterity, who were the scandals of
his house, yet his family continued, and continued in the imperial
dignity, a very long time,—that, as long as Judah continued a
kingdom, David's posterity were kings of it, and the royalty of
that kingdom was never in any other family, as that of the ten
tribes was, in Jeroboam's first, then in Baasha's, &amp;c.,—and
that the family of David continued a family of distinction till
that Son of David came whose throne should endure for ever; see
<scripRef id="Ps.xc-p24.3" osisRef="Bible:Luke.1.27 Bible:Luke.1.32 Bible:Luke.2.4 Bible:Luke.2.11" parsed="|Luke|1|27|0|0;|Luke|1|32|0|0;|Luke|2|4|0|0;|Luke|2|11|0|0" passage="Lu 1:27,32,2:4,11">Luke i. 27, 32; ii. 4,
11</scripRef>. If David's posterity, in after-times, should forsake
God and their duty and revolt to the ways of sin, God would bring
desolating judgments upon them and ruin the family; and yet he
would not take away his lovingkindness from David, nor break his
covenant with him; for, in the Messiah, who should come out of his
loins, all these promises shall have their accomplishment to the
full. Thus, when the Jews were rejected, the apostle shows that
God's covenant with Abraham was not broken, because it was
fulfilled in his spiritual seed, the heirs of the righteousness of
faith, <scripRef id="Ps.xc-p24.4" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7">Rom. xi. 7</scripRef>.</p>
<p class="indent" id="Ps.xc-p25">(2.) If we apply it to Christ, by his seed
we are to understand his subjects, all believers, his spiritual
seed, the children which God has given him, <scripRef id="Ps.xc-p25.1" osisRef="Bible:Heb.2.13" parsed="|Heb|2|13|0|0" passage="Heb 2:13">Heb. ii. 13</scripRef>. This is that seed which shall be
made to endure for ever, and his throne in the midst of them, in
the church in the heart, <i>as the days of heaven.</i> To the end
Christ shall have a people in the world to serve and honour him.
<i>He shall see his seed; he shall prolong his days.</i> This holy
seed shall endure for ever in a glorified state, when time and days
shall be no more; and thus Christ's throne and kingdom shall be
perpetuated: the kingdom of his grace shall continue through all
the ages of time and the kingdom of his glory to the endless ages
of eternity.</p>
<p class="indent" id="Ps.xc-p26">[1.] The continuance of Christ's kingdom is
here made doubtful by the sins and afflictions of his subjects;
their iniquities and calamities threaten the ruin of it. This case
is here put, that we may not be offended when it comes to be a case
in fact, but that we may reconcile it with the stability of the
covenant and be assured of that notwithstanding. <i>First,</i> It
is here supposed that there will be much amiss in the subjects of
Christ's kingdom. His children may <i>forsake God's law</i>
(<scripRef id="Ps.xc-p26.1" osisRef="Bible:Ps.89.30" parsed="|Ps|89|30|0|0" passage="Ps 89:30"><i>v.</i> 30</scripRef>) by
omissions, and <i>break his statutes</i> (<scripRef id="Ps.xc-p26.2" osisRef="Bible:Ps.89.31" parsed="|Ps|89|31|0|0" passage="Ps 89:31"><i>v.</i> 31</scripRef>) by commissions. There are spots
which are the spots of God's children, <scripRef id="Ps.xc-p26.3" osisRef="Bible:Deut.32.5" parsed="|Deut|32|5|0|0" passage="De 32:5">Deut. xxxii. 5</scripRef>. Many corruptions there are in
the bowels of the church, as well as in the hearts of those who are
the members of it, and these corruptions break out.
<i>Secondly,</i> They are here told that they must smart for it
(<scripRef id="Ps.xc-p26.4" osisRef="Bible:Ps.89.32" parsed="|Ps|89|32|0|0" passage="Ps 89:32"><i>v.</i> 32</scripRef>): <i>I will
visit their transgression with a rod,</i> their transgression
sooner than that of others. <i>You only have I known, and therefore
I will punish you,</i> <scripRef id="Ps.xc-p26.5" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii.
2</scripRef>. Their being related to Christ shall not excuse them
from being called to an account. But observe what affliction is to
God's people. 1. It is but a rod, not an axe, not a sword; it is
for correction, not for destruction. This denotes gentleness in the
affliction; it is the rod of men, such a rod as men use in
correcting their children; and it denotes a design of good in and
by the affliction, such a rod as yields the peaceable fruit of
righteousness. 2. It is a rod on the hand of God <i>(I will visit
them</i>), he who is wise, and knows what he does, gracious, and
will do what is best. 3. It is a rod which they shall never feel
the smart of but when there is great need: <i>If they break my law,
then I will visit their transgression with the rod,</i> but not
else. Then it is requisite that God's honour be vindicated, and
that they be humbled and reduced.</p>
<p class="indent" id="Ps.xc-p27">[2.] The continuance of Christ's kingdom is
made certain by the inviolable promise and oath of God,
notwithstanding all this (<scripRef id="Ps.xc-p27.1" osisRef="Bible:Ps.89.33" parsed="|Ps|89|33|0|0" passage="Ps 89:33"><i>v.</i>
33</scripRef>): <i>Nevertheless, my kindness will I not</i> totally
and finally <i>take from him. First,</i> "Notwithstanding their
provocations, yet my covenant shall not be broken." Note,
Afflictions are not only consistent with covenant-love, but to the
people of God they flow from it. Though David's seed be chastened,
it does not follow that they are disinherited; they may be cast
down, but they are not cast off. God's favour is continued to his
people, 1. For Christ's sake; in him the mercy is laid up for us,
and God says, <i>I will not take it from him</i> (<scripRef id="Ps.xc-p27.2" osisRef="Bible:Ps.89.33" parsed="|Ps|89|33|0|0" passage="Ps 89:33"><i>v.</i> 33</scripRef>), <i>I will not lie unto
David,</i> <scripRef id="Ps.xc-p27.3" osisRef="Bible:Ps.89.35" parsed="|Ps|89|35|0|0" passage="Ps 89:35"><i>v.</i> 35</scripRef>. We
are unworthy, but he is worthy. 2. For the covenant's sake: <i>My
faithfulness shall not fail, my covenant will I not break.</i> It
was supposed that they had broken God's statutes, <i>profaned and
polluted</i> them (so the word signifies); "But," says God, "I will
not break, I will not profane and pollute, my covenant;" it is the
same word. That which is said and sworn is that God will have a
church in the world as long as sun and moon endure, <scripRef id="Ps.xc-p27.4" osisRef="Bible:Ps.89.36-Ps.89.37" parsed="|Ps|89|36|89|37" passage="Ps 89:36,37"><i>v.</i> 36, 37</scripRef>. The sun and moon
are faithful witnesses in heaven of the wisdom, power, and goodness
of the Creator, and shall continue while time lasts, which they are
the measurers of; but the <i>seed of Christ shall be established
for ever,</i> as <i>lights of the world</i> while the world stands,
to shine in it, and, when it is at an end, they shall be
established lights shining in the firmament of the Father.</p>
</div><scripCom id="Ps.xc-p27.5" osisRef="Bible:Ps.89.38-Ps.89.52" parsed="|Ps|89|38|89|52" passage="Ps 89:38-52" type="Commentary"/><div class="Commentary" id="Bible:Ps.89.38-Ps.89.52">
<h4 id="Ps.xc-p27.6">Complaints and Expostulations; David's
Expostulation with God.</h4>
<p class="passage" id="Ps.xc-p28">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 <i>by
casting it</i> 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, <span class="smallcaps" id="Ps.xc-p28.1">Lord</span>?
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 <i>is he that</i> liveth, and
shall not see death? shall he deliver his soul from the hand of the
grave? Selah.   49 Lord, where <i>are</i> thy former
lovingkindnesses, <i>which</i> thou swarest unto David in thy
truth?   50 Remember, Lord, the reproach of thy servants;
<i>how</i> I do bear in my bosom <i>the reproach of</i> all the
mighty people;   51 Wherewith thine enemies have reproached,
<span class="smallcaps" id="Ps.xc-p28.2">O Lord</span>; wherewith they have
reproached the footsteps of thine anointed.   52 Blessed
<i>be</i> the <span class="smallcaps" id="Ps.xc-p28.3">Lord</span> for evermore.
Amen, and Amen.</p>
<p class="indent" id="Ps.xc-p29">In these verses we have,</p>
<p class="indent" id="Ps.xc-p30">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 <i>take away thy lovingkindness, but
thou hast cast off.</i>" 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 <i>wroth with him</i>
(<scripRef id="Ps.xc-p30.1" osisRef="Bible:Ps.89.38" parsed="|Ps|89|38|0|0" passage="Ps 89:38"><i>v.</i> 38</scripRef>), 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, <scripRef id="Ps.xc-p30.2" osisRef="Bible:Ps.89.39" parsed="|Ps|89|39|0|0" passage="Ps 89:39"><i>v.</i> 39</scripRef>. 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:
<i>Thou hast profaned his crown</i> (which was always looked upon
as sacred) by <i>casting it to the ground,</i> to be trampled on,
<scripRef id="Ps.xc-p30.3" osisRef="Bible:Ps.89.39" parsed="|Ps|89|39|0|0" passage="Ps 89:39"><i>v.</i> 39</scripRef>. <i>Thou hast
made his glory to cease</i> (so uncertain is all earthly glory, and
so soon does it wither) and <i>thou hast cast his throne down to
the ground,</i> not only dethroned the king, but put a period to
the kingdom, <scripRef id="Ps.xc-p30.4" osisRef="Bible:Ps.89.44" parsed="|Ps|89|44|0|0" passage="Ps 89:44"><i>v.</i> 44</scripRef>.
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
(<scripRef id="Ps.xc-p30.5" osisRef="Bible:Ps.89.40" parsed="|Ps|89|40|0|0" passage="Ps 89:40"><i>v.</i> 40</scripRef>): <i>Thou
hast broken down all his hedges</i> (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 <i>hast made even his strong-holds a ruin,</i> so that they
were rather a reproach to them than any shelter; and then, <i>All
that pass by the way spoil him</i> (<scripRef id="Ps.xc-p30.6" osisRef="Bible:Ps.89.41" parsed="|Ps|89|41|0|0" passage="Ps 89:41"><i>v.</i> 41</scripRef>) and make an easy prey of him;
see <scripRef id="Ps.xc-p30.7" osisRef="Bible:Ps.80.12-Ps.80.13" parsed="|Ps|80|12|80|13" passage="Ps 80:12,13">Ps. lxxx. 12, 13</scripRef>.
The enemies talk insolently: <i>He is a reproach to his
neighbours,</i> who triumph in his fall from so great a degree of
honour. Nay, every one helps forward the calamity (<scripRef id="Ps.xc-p30.8" osisRef="Bible:Ps.89.42" parsed="|Ps|89|42|0|0" passage="Ps 89:42"><i>v.</i> 42</scripRef>): "<i>Thou hast set up
the right hand of his adversaries,</i> 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 <i>no power unless it were given
them from above.</i> But, when God does permit them to do mischief
to his church, it pleases them: "<i>Thou hast made all his enemies
to rejoice;</i> 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 (<scripRef id="Ps.xc-p30.9" osisRef="Bible:Ps.89.43" parsed="|Ps|89|43|0|0" passage="Ps 89:43"><i>v.</i> 43</scripRef>): "<i>Thou hast turned
the edge of his sword,</i> 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, <i>and hast not made
him to stand</i> as he used to do <i>in the battle.</i>" 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 (<scripRef id="Ps.xc-p30.10" osisRef="Bible:Ps.89.45" parsed="|Ps|89|45|0|0" passage="Ps 89:45"><i>v.</i>
45</scripRef>): <i>The days of his youth hast thou shortened;</i>
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 <i>days of their youth
shortened,</i> 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.</p>
<p class="indent" id="Ps.xc-p31">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.</p>
<p class="indent" id="Ps.xc-p32">II. A very pathetic expostulation with God
upon this. Four things they plead with God for mercy:—</p>
<p class="indent" id="Ps.xc-p33">1. The long continuance of the trouble
(<scripRef id="Ps.xc-p33.1" osisRef="Bible:Ps.89.46" parsed="|Ps|89|46|0|0" passage="Ps 89:46"><i>v.</i> 46</scripRef>): <i>How
long, O Lord! wilt thou hide thyself? For ever?</i> 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: <i>Thou hidest thyself for ever.</i> Nay, God not only
hid himself from them, but seemed to set himself against them:
"<i>Shall thy wrath burn like fire?</i> 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?"</p>
<p class="indent" id="Ps.xc-p34">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,
<scripRef id="Ps.xc-p34.1" osisRef="Bible:Job.10.20-Job.10.21" parsed="|Job|10|20|10|21" passage="Job 10:20,21"><i>ch.</i> x. 20, 21</scripRef>.
And probably the psalmist here urges it in the name of the house of
David, and the present prince of that house, the <i>days of whose
youth</i> were <i>shortened,</i> <scripRef id="Ps.xc-p34.2" osisRef="Bible:Ps.89.45" parsed="|Ps|89|45|0|0" passage="Ps 89:45"><i>v.</i> 45</scripRef>.</p>
<p class="indent" id="Ps.xc-p35">(1.) He pleads the shortness and vanity of
life (<scripRef id="Ps.xc-p35.1" osisRef="Bible:Ps.89.47" parsed="|Ps|89|47|0|0" passage="Ps 89:47"><i>v.</i> 47</scripRef>):
<i>Remember how short my time is, how transitory I am</i> (say
some), therefore unable to bear the power of thy wrath, and
therefore a proper object of thy pity. <i>Wherefore hast thou made
all men in vain?</i> or, <i>Unto what vanity hast thou created all
the sons of Adam!</i> Now, this may be understood either, [1.] As
declaring a great truth. If the ancient lovingkindnesses spoken of
(<scripRef id="Ps.xc-p35.2" osisRef="Bible:Ps.89.49" parsed="|Ps|89|49|0|0" passage="Ps 89:49"><i>v.</i> 49</scripRef>) 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, <i>remember those
lovingkindnesses.</i> Or, [2.] As implying a strong temptation that
the psalmist was in. It is certain <i>God has not made all men,</i>
nor any man, <i>in vain,</i> <scripRef id="Ps.xc-p35.3" osisRef="Bible:Isa.45.18" parsed="|Isa|45|18|0|0" passage="Isa 45:18">Isa.
xlv. 18</scripRef>. For, <i>First,</i> 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 <i>therefore</i> 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. <i>Secondly,</i> 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 <i>made all things for himself, even the wicked
for the day of evil,</i> and those whom he is not glorified by he
will be glorified upon.</p>
<p class="indent" id="Ps.xc-p36">(2.) He pleads the universality and
unavoidableness of death (<scripRef id="Ps.xc-p36.1" osisRef="Bible:Ps.89.48" parsed="|Ps|89|48|0|0" passage="Ps 89:48"><i>v.</i>
48</scripRef>): "<i>What man</i>" (what <i>strong man,</i> so the
word is) "<i>is he that liveth and shall not see death?</i> 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.
<i>Shall he deliver his soul from the hand of the grave?</i> 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, <i>when we fail, we may be received into everlasting
habitations.</i></p>
<p class="indent" id="Ps.xc-p37">3. The next plea is taken from the kindness
God had for and the covenant he made with his servant David
(<scripRef id="Ps.xc-p37.1" osisRef="Bible:Ps.89.49" parsed="|Ps|89|49|0|0" passage="Ps 89:49"><i>v.</i> 49</scripRef>): "<i>Lord,
where are thy former lovingkindnesses,</i> which thou showedst,
nay, <i>which thou swaredst, to David in thy truth?</i> 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.</p>
<p class="indent" id="Ps.xc-p38">4. The last plea is taken from the
insolence of the enemies and the indignity done to God's anointed
(<scripRef id="Ps.xc-p38.1" osisRef="Bible:Ps.89.50-Ps.89.51" parsed="|Ps|89|50|89|51" passage="Ps 89:50,51"><i>v.</i> 50, 51</scripRef>):
"<i>Remember, Lord, the reproach,</i> 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>I bear in my bosom the reproach of all the
mighty people,</i> 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.) <i>They have
reproached the footsteps of thy anointed.</i> 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, <i>He that should come;</i> 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, <i>Where is the promise of
his coming?</i> <scripRef id="Ps.xc-p38.2" osisRef="Bible:2Pet.3.3-2Pet.3.4" parsed="|2Pet|3|3|3|4" passage="2Pe 3:3,4">2 Pet. iii. 3,
4</scripRef>. The reproaching of the footsteps of the anointed some
refer to the serpent's <i>bruising the heel of the seed of the
woman,</i> or to the sufferings of Christ's followers, who tread in
his footsteps, and are reproached for his name's sake.</p>
<p class="indent" id="Ps.xc-p39">III. The psalm concludes with praise, even
after this sad complaint (<scripRef id="Ps.xc-p39.1" osisRef="Bible:Ps.89.52" parsed="|Ps|89|52|0|0" passage="Ps 89:52"><i>v.</i>
52</scripRef>): <i>Blessed be the Lord for evermore, Amen, and
amen.</i> 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 <i>Amen,</i> according to the double signification.
<i>Amen—so it is,</i> God is blessed for ever. <i>Amen—be it
so,</i> let God be blessed for ever. He began the psalm with
thanksgiving, before he made his complaint (<scripRef id="Ps.xc-p39.2" osisRef="Bible:Ps.89.1" parsed="|Ps|89|1|0|0" passage="Ps 89:1"><i>v.</i> 1</scripRef>); 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.</p>
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