Exegetical and Hermeneutical Commentary of Psalms 89:19
Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people.
19. Then ] On the well-known occasion already referred to in Psa 89:3-4. in vision ] See 2Sa 7:17.
to thy holy one ] Nathan, or more probably David, as the principal recipient of the message. So some MSS. But the traditional text, supported apparently by all the Ancient Versions, reads the plural, to thy saints, or rather to thy beloved; i.e. the people of Israel, for whom the promise made through David to Nathan was intended. The word rendered thy beloved denotes Israel as the object of that lovingkindness which the Psalmist is celebrating. See Psa 50:5, and Appendix, Note I.
I have laid help ] Endowed him with the power and assigned to him the office of helping My people in their need. For laid = ‘conferred,’ of the Divine endowment of the king, see Psa 21:5; and for help as a Divine gift to the king, see Psa 20:2. The phrase is unusual, but the conjectures a diadem (cp. Psa 89:39) or strength are unnecessary.
one that is mighty ] Cp. 2Sa 17:10. The word is chosen with reference to the Divine ‘might’ of which he was the representative, Psa 89:13: cp. Psa 20:6; Psa 21:13.
one chosen ] Cp. Psa 89:3; Psa 78:70; 1Ki 8:16.
Fuente: The Cambridge Bible for Schools and Colleges
19 37. The mention of the king in Psa 89:18 naturally leads up to the covenant with David which was briefly alluded to in Psa 89:3-4. The Psalmist now recites the promise in detail in a poetical expansion of the narrative in 2 Samuel 7.
Fuente: The Cambridge Bible for Schools and Colleges
Then thou spakest in vision – Or, by a vision. See this word explained in the notes at Isa 1:1. The meaning is, that God had spoken this by means of visions, or by communications made to his people by the prophets. This vision was especially made known to Nathan, and through him to David. See 2Sa 7:4-17. The substance of what is here said is found in that passage in Samuel. In 2Sa 7:17, it is expressly called a vision.
To thy holy one – The vision was addressed particularly to David, but was made through him to the people of Israel. The ancient versions render this in the plural, as referring to the people of Israel. The Hebrew is in the singular number.
I have laid help upon one that is mighty – I have so endowed him that he shall be the protector and defender of my people. He is qualified for the office entrusted to him, and in his hands the interests of the nation will be safe. This was not expressly said in the vision; but this was the substance of what was said. See 2Sa 7:9.
I have exalted one chosen out of the people – One not of exalted rank; one not descended from kings and conquerors; but one that had grown up among the people; one called from the ranks of common life; one chosen from among those engaged in humble occupations. In this way it was the more apparent that the power really came from God. Compare 2Sa 7:8; see also the notes at Psa 78:70-72.
Fuente: Albert Barnes’ Notes on the Bible
Psa 89:19
I have laid help upon One that is mighty.
Our helper
I. We need help. Christianity does three things for us, which Deism does not.
1. It tells us that this was not our original state; that God made man upright, but he sought out many inventions.
2. It checks much of the evil now: by its direct influence in many cases, and by its indirect influence in many more; in humanizing war, in abolishing slavery, in taming the human passions; it has been the harbinger of peace, and has done more for man than all human institutions in the aggregate beside.
3. It tells us of a remedy for all this, and this is placed within our reach, if we would avail ourselves of it; and therefore if we perish in this state, the blame will be our own.
II. God has provided help for us.
1. This help includes redemption. With the Lord there is plenteous redemption. Christ hath redeemed us from the curse of the law, being made a curse for us. Thus the burden too heavy to be borne is rolled off the conscience, and we now joy in God through our Lord Jesus Christ, through whom also we have received the Atonement.
2. It includes justification. We must have a title to heaven before we can obtain it; and from whence is this to be derived but from the righteousness of Christ by faith, which is unto all and upon all them that believe?
3. It takes in renovation. Man is not only guilty but depraved. Therefore he cannot be happy while in his natural state and under the dominion and love of sin.
4. It takes in strength. His duties are arduous; they are numerous and various; and he is inadequate to any one; but says the Saviour, My strength is made perfect in weakness. As thy day so shall thy strength be. Here is the blessed spirit of promise also enjoyed, and now the man lives in the Spirit, and walks in the Spirit, and prays in the Holy Ghost, and the Spirit helpeth his infirmities.
5. It takes in persevering grace, for he only that endureth to the end shall be saved.
III. God lays this help upon another. We may observe two principles upon which this dispensation is founded, and by which it is justified.
1. It is an honour to Christ, it being a part of the reward for His doings and sufferings.
2. It is for our encouragement and comfort. The grandeur of the Supreme Being so terrified the Jews that they desired Moses to be their mediator, and said, Speak thou with us; but let not God speak with us, lest we die. So we are encouraged to go to God through Christ, and we have boldness and access with confidence through the faith of Him.
IV. He on whom help is laid is equal to the engagement. He is not only human, but Divine–able to save to the uttermost. He can by His influences, so mighty is He, penetrate and enlighten the darkest understanding; He can subdue the most rebellious will; He can take away the stony heart and give you a heart of flesh. Conclusion:–
1. See the importance of knowing your spiritual state. Without this knowledge it would be impossible for you ever to see the beauty of the Gospel, ever to appreciate the evil of sin, or the excellence of purity, or to relish the privileges of the righteous.
2. See the folly of every other dependence but upon that rock which God has laid in Zion. Christ is the only ark in which you can be preserved; if you enter into this, you may be safe. (W. Jay.)
The mighty man
This refers to David, whom God had raised as a stripling out of the people, raised to be the leader and the ruler of the Jewish nation.
I. The sovereignty of God amongst men. Why was David selected–a shepherd youth–from the millions of Israel to this high position? Because it was according to the counsel of the Eternal will. The positions of all mankind are determined by His will. Some high and some low, etc.
II. The Divine method of helping man. The Jewish people wanted help, and David is raised up to help them. God helps man by man. Thus–
1. He honours human nature.
2. He links men together by the bonds of interdependence.
III. The superiority of one man over many. David was made the greatest man of his age, greater, perhaps, than any thousand ordinary men. Whilst all men have the same common nature and responsibilities, all men are not alike valuable. There is often one man in a generation, a Plato, a Luther, a Bacon, a Cromwell, of more worth than ten millions of others–one whom God has made mighty to help, mighty in intellect, in genius, in power, in philanthropy, in force of character, in consecration to truth. (Homilist.)
I have exalted one chosen out of the people.
The peoples Christ
I. Our Saviours extraction.
1. Christ, by His very birth, was one of the people. True, he was born of a royal ancestry. Mary and Joseph were both of them descendants of a kingly race, but the glory had departed; a stranger sat on the throne of Judah; while the lawful heir grasped the hammer and the adze.
2. His education, too, demands our attention. He was not taken, as Moses was, from his mothers breast, to be educated in the halls of a monarch. He was not brought up as the lordling, to look with disdain on every one; but His father being a carpenter, doubtless He toiled in His fathers workshop.
3. When our Lord entered into public life, still He was the same. What was His rank? He was a poor man–one of the people.
II. His election. God chooses sovereignty, but He always chooses wisely.
1. First, we see that justice is thereby fully, satisfied by the choice of one out of the people.
2. Thereby the whole race receives honour. He made us, originally, a little lower than the angels, and now, despite our fall in Adam, He hath crowned us with glory and honour.
3. But let us take a sweeter view than that. Why was He chosen out of the people? Here, Christian: what dost thou think is the sweet reason for the election of thy Lord, He being one of the people? Was it not this–that He might be able to be thy brother, in the blest tie of kindred blood?
4. Christ was chosen out of the people that He might know our wants and sympathize with us.
III. His exaltation.
1. It was exaltation for the body of Christ to be exalted into union with the Divinity. That was honour which none of us can ever receive. Of no other man shall it be said that the Deity tabernacled in him, and that God was manifest in His flesh, seen of angels, justified of the spirit, and carried up to glory.
2. Christ was exalted by His resurrection. Out He came, and the watchmen fled away. Startling with glory, radiant with light, effulgent with divinity, He stood before them. Christ was then exalted in His resurrection.
3. But how exalted was He in His ascension! Up He climbs to that high throne, side by side with the Paternal Deity. I have exalted one chosen out of the people.
4. The last exaltation of Christ which I shall mention is that which is to come, when He shall sit upon the throne of His Father David, and shall judge all nations. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Then thou spakest in vision to thy holy one] Instead of chasidecha, “thy holy one,” chasideycha, “thy holy ones,” is the reading of sixty-three of Kennicott’s and seventy-one of De Rossi’s MSS., and a great number of editions besides.
If we take it in the singular, it most probably means Samuel, and refers to the revelation God gave to him relative to his appointment of David to be king in the stead of Saul. If we take it in the plural, it may mean not only Samuel, but also Nathan and Gad.
For what God revealed to Samuel relative to David, see 2Sa 7:5, c. 1Ch 11:2-3; and for what he said to Nathan on the same subject, see 1Ch 17:3; 1Ch 17:7-15. All the Versions have the word in the plural.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then, i.e. of old; for this particle is sometimes put indefinitely. Or, then, when thou didst set David in the throne.
In vision; which then was the usual way by which God spake to the prophets, Num 12:6.
To thy holy one: to thy holy prophets; the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former, and part to the latter. I have laid help; I have provided help and relief for my people, which I have put into safe hands.
Upon one that is mighty; upon a person of singular courage and wisdom, and every way fit for so great a charge.
One chosen out of the people; one whom I have picked and chosen out of all the people, as the fittest for the kingly office, one enriched with eminent gifts and graces, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19-37. Thenwhen the covenantwas established, of whose execution the exalted views of God nowgiven furnish assurance.
thou . . . to thy holy oneorgodly saint, object of favor (Ps4:3). Nathan is meant (2Sa 7:17;1Ch 17:3-15).
laid helpliterally,”given help.” David was chosen and then exalted.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then thou spakest in vision to thy Holy One,…. Samuel the prophet, that holy man of God, to whom the Lord spoke in vision, or by a spirit of prophecy, concerning David, the choice and exaltation of him to the kingdom, and his unction for it, 1Sa 16:1. The Vulgate Latin version reads it “to thy Holy Ones”: and so the Targum, with which agree the Septuagint and Arabic versions, which render it “thy sons”; and the Syriac version “his righteous ones”, and so takes in Nathan also, to whom the Lord spake in a vision, by night, concerning the settlement and perpetuity of the kingdom in David’s family, 2Sa 7:4, c. Aben Ezra interprets it of the singers, Heman, Ethan, and others and Jarchi of Gad and Nathan: but the whole is rather to be understood of David’s son, the Messiah; and it may be rendered “concerning thy Holy One” i as he is called, Ps 16:10, concerning whom in vision, that is, in prophecy, see Isa 1:1. The Lord said, by the mouth of his holy prophets, from the beginning of the world, the following things:
and saidst, I have laid help upon one that is mighty; this “mighty” One is the Messiah, the mighty God, the mighty Man, the mighty Mediator and Redeemer; who was mighty to save to the uttermost, and was every way fit for and equal to the work of a Redeemer; for which reason the Lord “laid help” upon him, not for himself; for this is not to be understood of help promised or given him as man and Mediator: this is after spoken of, Ps 89:21, but for others; and so the Targum adds, “for my people”: laying it on him is no other than ordering or enjoining him, to which he agreed, to help his people out of that miserable condition they were fallen into, through Adam’s transgression, and their own sins, out of which they could not help themselves: the work assigned to Christ, and devolved on him in council and covenant, was to help them out of this estate by price and power; and to help them on in their way to heaven, through all difficulties, trials, and temptations; and to help them to heaven itself, and introduce them there: and being thus laid upon him, according to his Father’s will and purpose, and with his own consent, it was found in him, and exercised by him, Ho 13:9.
I have exalted one chosen out of the people; the same as before, the Messiah, God’s elect, his chosen One, Isa 42:1 “chosen” to be the head of the church, to be the Mediator between God and man, and to be the Saviour and Redeemer of lost sinners; to be the foundation and corner stone in the spiritual building, and to be the Judge of quick and dead: and he was “chosen out of the people”; out of the vast number of the individuals of human nature God determined to create, there was a certain number which he selected for himself, for his own glory, and to be eternally happy with him; and out of these he singled one “individuum” of human nature, to be united to the eternal Word, the second Person in the Trinity; and which may be truly said to be the “chiefest among”, or, as the Septuagint version has it, “chosen out of ten thousand”, So 5:10, this the Lord “exalted” to the grace of union to the Son of God, whereby it became higher than angels and men, and to have a more excellent name than either of them, it bearing the name of him to whom it is united, Heb 1:4, and he has exalted him to the offices of Prophet, Priest, and King, for which he is
anointed above his fellows; and he has also, having done his work, highly exalted him at his right hand; angels, principalities, and powers, being subject to him.
i “de pio tuo”, Cocceius; “de sancto tuo”, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
Having thus again come to refer to the king of Israel, the poet now still further unfolds the promise given to the house of David. The present circumstances are a contradiction to it. The prayer to Jahve, for which the way is thus prepared, is for the removal of this contradiction. A long line, extending beyond the measure of the preceding lines, introduces the promises given to David. With the respective period of the past is distinctly defined. The intimate friend of Jahve ( ) is Nathan (1Ch 17:15) or David, according as we translate “in a vision” or “by means of a vision.” But side by side with the we also find the preferable reading , which is followed in the renderings of the lxx, Syriac, Vulgate, Targum, Aquila, Symmachus, and the Quarta, and is adopted by Rashi, Aben-Ezra, and others, and taken up by Heidenheim and Baer. The plural refers to Samuel and Nathan, for the statement brings together what was revealed to these two prophets concerning David. is assistance as a gift, and that, as the designation of the person succoured by it ( as in Psa 21:6) with shows, aid in battle. (from = in the Mishna: to ripen, to be manly or of marriageable age, distinct from in Psa 89:4) is a young man, adolescens: while yet a young man David was raised out of his humble lowly condition (Psa 78:71) high above the people. When he received the promise (2 Sam. 7) he had been anointed and had attained to the lordship over all Israel. Hence the preterites in Psa 89:20-21, which are followed by promissory futures from Psa 89:22 onwards. is fut. Niph., to be established, to prove one’s self to be firm, unchangeable (Psa 78:37), a stronger expression than , 1Sa 18:12, 1Sa 18:14; 2Sa 3:10. The Hiph. , derived from = , to credit (vid., on Isa 24:2; Gesenius, Hengstenberg), does not give any suitable sense; it therefore signifies here as elsewhere, “to impose upon, surprise,” with , as in Psa 55:16 with . Psa 89:23 is the echo of 2Sa 7:10.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| God’s Covenant with David. | |
19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one 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 shall be 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 art my father, my God, and the rock of my salvation. 27 Also I will make him my 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 to endure 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 as a faithful witness in heaven. Selah.
The covenant God made with David and his seed was mentioned before (Psa 89:3; Psa 89:4); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos. iii. 5), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. lv. 3. I will make an everlasting covenant with you, even the sure mercies of David, Acts xiii. 34. Now here we have an account of those sure mercies. Observe,
I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken (v. 19): Thou didst speak in vision to thy Holy One. God’s promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, 2 Sam. vii. 12-17. Then, when the Holy One of Israel was their king (v. 18), he appointed David to be his viceroy. But to all the prophets, those holy ones, he spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Matt. xi. 27. 2. How it was sworn to and ratified (v. 35): Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did (1 Sam. xx. 17); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king, by an oath (Heb. vii. 21); for his kingdom and priesthood are both unchangeable.
II. The choice made of the person to whom the promise is given, Psa 89:19; Psa 89:20. David was a king of God’s own choosing, so is Christ, and therefore both are called God’s kings, Ps. ii. 6. David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake, able to save to the uttermost–mighty in strength, for he is the Son of God–mighty in love, for he is able experimentally to compassionate those that are tempted. He is the mighty God, Isa. ix. 6. 2. He is chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God’s own providing; for the salvation, from first to last, is purely the Lord’s doing. He has found the ransom, Job xxxiii. 24. We could never have found a person fit to undertake this great work, Rev 5:3; Rev 5:4. 4. God has laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven. In me is thy help, Hos. xiii. 9. 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called Messiah, or Christ, the Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men.
III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him.
1. With reference to himself, as king and God’s servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking (v. 21): With him my hand not only shall be, but shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: “My arm also shall strengthen him to break through and bear up under all his difficulties.” No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him (v. 22): The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God’s justice, and then they could not exact upon him. The prince of this world cometh, but he has nothing in me, John xiv. 30. Nay, they not only shall not prevail against him, but they shall fall before him (v. 23): I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos. xiii. 14. Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ’s enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luke xix. 27. (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us (v. 24): My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God’s mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it (v. 28): My mercy will I keep for him, to be disposed of by him, for evermore; in the channel of Christ’s mediation all the streams of divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life,Jud 1:21; Joh 17:2. And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us: My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb. viii. 6. The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that all men might honour him (Joh 5:22; Joh 5:23); therefore it is here said, In my name shall his horn be exalted; this shall be his glory, that God’s name is in him (Exod. xxiii. 21), and that he acts in God’s name. As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged (v. 25): I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and his right hand in the rivers, the inland countries that are watered with rivers. David’s kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ (Rev. xi. 15), and the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, Psa 89:26; Psa 89:27. This is a comment upon these words in Nathan’s message concerning Solomon (for he also was a type of Christ as well as David), I will be his Father and he shall be my Son (2 Sam. vii. 14), and the relation shall be owned on both sides. [1.] He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him holy Father, righteous Father, and taught us to address ourselves to him as our Father in heaven. Christ, in his agony, cried unto God, Thou art my Father (Mat 26:39; Mat 26:42, O my Father), and, upon the cross, Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he ismy God and your God, John xx. 17), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.] I will make him my firstborn. I see not how this can be applied to David; it is Christ’s prerogative to be the firstborn of every creature, and, as such, the heir of all things,Col 1:15; Heb 1:2; Heb 1:6. When all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings, angels, authorities, and powers, being made subject to him, 1 Pet. iii. 22.
2. With reference to his seed. God’s covenants always took in the seed of the covenanters; this does so (Psa 89:29; Psa 89:36): His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David.
(1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, v. 38. But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan’s message (2Sa 7:14; 2Sa 7:15), If he commit iniquity, I will chasten him, but my mercy shall not depart from him. Thus far David’s seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time,–that, as long as Judah continued a kingdom, David’s posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam’s first, then in Baasha’s, 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 Luk 1:27; Luk 1:32; Luk 2:4; Luk 2:11. 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, Rom. xi. 7.
(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, Heb. ii. 13. 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, as the days of heaven. To the end Christ shall have a people in the world to serve and honour him. He shall see his seed; he shall prolong his days. 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.
[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. First, It is here supposed that there will be much amiss in the subjects of Christ’s kingdom. His children may forsake God’s law (v. 30) by omissions, and break his statutes (v. 31) by commissions. There are spots which are the spots of God’s children, Deut. xxxii. 5. 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. Secondly, They are here told that they must smart for it (v. 32): I will visit their transgression with a rod, their transgression sooner than that of others. You only have I known, and therefore I will punish you, Amos iii. 2. 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 will visit them), 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: If they break my law, then I will visit their transgression with the rod, but not else. Then it is requisite that God’s honour be vindicated, and that they be humbled and reduced.
[2.] The continuance of Christ’s kingdom is made certain by the inviolable promise and oath of God, notwithstanding all this (v. 33): Nevertheless, my kindness will I not totally and finally take from him. First, “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 will not take it from him (v. 33), I will not lie unto David, v. 35. We are unworthy, but he is worthy. 2. For the covenant’s sake: My faithfulness shall not fail, my covenant will I not break. It was supposed that they had broken God’s statutes, profaned and polluted 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, Psa 89:36; Psa 89:37. 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 seed of Christ shall be established for ever, as lights of the world 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.
Fuente: Matthew Henry’s Whole Bible Commentary
God Will Keep His Covenant
Scripture v. 19-37:
Verse 19 relates that God spoke to David as His “Holy one,” or sanctified one, whom He revealed thru Nathan, as the seed thru whom He would preserve His people Israel forever; Though He would chasten them for their disobedience, He covenanted never to abandon them forever, 2Sa 7:10-16. God had laid help on a mighty one whom He had exalted out of the people of Israel, 2Sa 17:10; 1Ki 11:34. In David, the Christ-seed, one was to be born, and was, Isa 9:6; He was out of Israel of the tribe of Judah, as promised, Gen 49:10; Psa 89:27-39; Mat 1:11; Rom 1:3.
Verses 20, 21 restate “I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established (in rule); Mine arm also shall strengthen (sustain, support, or defend him), as certified v. 3; 1Sa 16:1; 1Sa 16:12. God provides for every man’s redemption before He calls and obligates every man to choose to accept or reject it. Anointing indicates an appointment to Divine service, a type of the reception of the Holy Spirit by every believer, and the empowering of the church for her work, once for all, Joh 14:16-17; 1Sa 16:13; Luk 1:35; Luk 4:18; Mat 1:20; Mat 3:16; Joh 1:14; Joh 1:16; Joh 3:34. His arm extends help in every hour of need, as pledged to every obedient believer, Php_4:19; Heb 13:19; Heb 13:5; as surely as it was to David, 1Sa 18:12; 1Sa 18:14; 2Sa 5:10; Psa 80:17.
Verses 22, 23 vowed that the enemy of God’s chosen should not be permitted to exact on him or afflict him unexpectedly. For the Lord pledged to bear down his foes before his (Israel’s) face and plague those who hated Him, Gen 12:1-3; 2Sa 7:10.
Verses 24, 25 pledge that the Lord would set His mercy and faithfulness with David, His seed, and His people Israel to be exalted in His name, even thru the great horn (glory) of David’s kingdom, and seed, Psa 61:7.
Verse 25 encompasses the Davidic covenant to reach in his reign over all’ the territory of the Abrahamic land-grant-covenant, from the Sea (Mediterranean) to the river Euphrates to the east and the river of Egypt to the south of Israel, Gen 15:18; 2Ch 9:26; Psa 72:8 indicates that in Christ, David’s seed, it would cover the earth.
Verses 26, 27 prophesy that, “He shall cry unto me,” “my Father,” “my God,” and the “rock of my salvation,” all of which, God the Father was to Jesus Christ, His Son-Messiah, 2Sa 7:14; Joh 5:17. Jesus was the first born and only begotten of the Father, from His first born seed, called out of Egypt in Israel, Exo 4:22; Psa 2:7; Col 1:15; Col 1:18. He pledged to make Him “higher than (exalted over, above) the kings of the earth,” even to His own right hand, Psa 72:11; Deu 28:1; Num 24:7; Isa 9:6-7.
Verse 28 covenants that God’s mercy will be kept, and His covenant kept, made to stand fast (secure) with David and his seed forever, even in Jesus Christ, Isa 55:3; Joh 10:27-29; Luk 1:31-34.
Verse 29 affirms “His seed also will I make to endure forever,” in perpetuity, without cessation; and his throne as the days of heaven, as also stated, Isa 9:7; Jer 33:17; Rev 22:1; Deu 11:21.
Verses 30-32 sternly warn, much as Deuteronomy ch. 28, 29 of the Law did: “H his children (David’s seed) forsake (desert) my law, and walk not in my judgments; If they break (profane) my statutes, and keep (guard) not my commandments,” as set forth 2 Samuel 7; 2 Samuel 14; 1Ch 28:9; Psa 132:12; Jer 9:13.
Verses 33-37 certify that God’s loving kindness would not be utterly or completely taken either from David, Israel, His seed, or from any believer, though each might sometime fall and fail, even as Abraham, Isaac, Jacob, and every believer; For eternal redemption is sure for every believer, chastisement is sure to each who falls, as He calls them back to service with loving strokes that are not enjoyed, but profitable to those who are exercised thereby, or respond thereto before chastened by untimely death, to be saved, “as if by fire,” having left no, or little fruit of service to honor the master, Heb 12:5-12; 1Co 11:27-34. God, who can not lie, swore to David, and never altered His pledge, that his seed would endure forever, and “his throne as the sun before Him,” Amo 4:2; Joh 12:34; Luk 1:33; Rom 3:3-4.
Verse 37 recertifies that that throne of David (in Christ) shall be established forever, as the moon, as a faithful witness in heaven, Psa 72:5; Psa 72:7; Jer 31:35; Job 16:19; Heb 6:17-19.
Fuente: Garner-Howes Baptist Commentary
19. Then thou spakest in vision to thy meek ones. The Psalmist now declares at greater length why he said that the king, set over the chosen people for the preservation of the public good, was given them from heaven; namely, because he was not chosen by the suffrages of men, nor usurped at his own hand the supreme power, nor insinuated himself into it by corrupt arts, but was elected by God to be the instrument of maintaining the public good, and performed the duties of his office under the auspices and conduct of God. The design of the prophet, as we shall shortly see more clearly, is to distinguish this Divinely-appointed king from all other kings. Although what Paul teaches in Rom 13:1, is true, “There is no power but of God;” yet there was a great difference between David and all earthly kings who have acquired sovereign power by worldly means. God had delivered the scepter to his servant David immediately with his own hand, so to speak, and had seated him on the royal throne by his own authority. The particle אז, az, which properly signifies then, is taken also for long since, or in old time. The meaning, therefore, is, that whereas some are born kings, succeeding their fathers by right of inheritance, and some are elevated to the royal dignity by election, while others acquire it for themselves by violence and force of arms, God was the founder of this kingdom, having chosen David to the throne by his own voice. Farther, although he revealed his purpose to Samuel, yet as the plural number is here used, implying, that the same oracle had been delivered to others, we may certainly conclude that it had been communicated to other prophets that they might be able, with one consent, to bear testimony that David was created king by the Divine appointment. And, indeed, as other distinguished and celebrated prophets lived at that time, it is not very probable that a matter of so great importance was concealed from them. But Samuel alone is named in this business, because he was the publisher of the Divine oracle and the minister of the royal anointing. As God in those days spake to his prophets either by dreams or by visions, this last mode of revelation is here mentioned.
There next follows the substance or amount of the Divine oracle, That God had furnished with help the strong or mighty one whom he had chosen to be the supreme head and governor of the kingdom. David is called strong, not because naturally and in himself he excelled in strength, (for, as is well known, he was of small stature, and despised among his brethren, so that even Samuel passed him over with neglects) but because God, after having chosen him, endued him with new strength, and other distinguished qualities suitable for a king; even as in a parallel case, when Christ chose his apostles, he not only honored them with the title, but at the same time bestowed the gifts which were necessary for executing their office. And at the present day he imparts to his ministers the same grace of his Spirit. The strength of David, then, of which mention is here made, was the effect of his election; for God, in creating him king, furnished him at the same time with strength adequate for the preservation of the people. This appears still more distinctly from the second clause, where this invincible strength is traced to its source: I have exalted one chosen from among the people. All the words are emphatic. When God declares that he exalted him, it is to intimate the low and mean condition in which David lived, unknown and obscure, before God stretched out his hand to him. To the same effect is the expression which follows, from among the people. The meaning is, that he was at that time unnoted, and belonged to the lowest class of the people, and gave no indications of superior excellence, being the least esteemed of his father’s children, in whose country cottage he held the humble office of a herdsman. (539) By the word chosen, God calls us back to the consideration of his own free will, as if he forbade us to seek for any other cause of David’s exaltation than his own good pleasure.
(539) “ L’ennemi n’aura puissance sur luy.” — Fr. “The enemy shall not have power over him.”
Fuente: Calvin’s Complete Commentary
(19) The mention of the king allows the poet to bring still more into prominence the special promises made to Israel. The piece, which is couched in oracular language, is introduced by a prose statement recalling the sentences in Job which introduce a fresh speaker.
Holy one.See Note, Psa. 16:10. Some MSS. (comp. LXX. and Vulg.) have the plural. The singular is correct, referring no doubt to Nathan, as is seen from 2Sa. 7:17; 1Ch. 17:15. The oracular piece that follows (Psa. 89:19-37) is like Psa. 132:11-12, founded on this old prophetic passage; but while the original reference is to Solomon, here it is extended to all Davids posterity.
I have . . .Better, I have placed help in a heroi.e., I have chosen a hero as a champion for Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Then thou spakest Either read, Then, at that time, thou spakest, which connects with Psa 89:3-4; or, Once, of old, “thou spakest.”
I have laid help I have delegated power, commissioned.
Mighty A strong man, a warrior. See 2Sa 17:10.
Chosen of the people Literally, A young man, one full of vigour one fit for war. Psa 78:31. These are designations of the kingly qualities of David, at once a mighty man and a youth, (1Sa 16:11-12😉 but there is also a foregleam of Christ as the prototype. From Psa 89:19-37 the covenant of God with David (2 Samuel 7) is particularly rehearsed as the ground of the nation’s hope, now in their extremity.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Rule of the Messiah
v. 19. Then Thou spakest in vision to Thy holy one,
v. 20. I have found David, My Servant; with My holy oil have I anointed Him.
v. 21. with whom My hand shall be established; Mine arm also shall strengthen Him. The Messiah, anointed with the oil of holiness, with the Holy Ghost, with the fullness of God’s divinity, would be sustained throughout His ministry in His state of humiliation by the almighty power of God communicated to His human nature.
v. 22. The enemy shall not exact upon Him, v. 23. And I will beat down His foes before His face and plague, v. 24. But My faithfulness, v. 25. I will set His hand also in the sea, v. 26. He shall cry unto Me, v. 27. Also I will make Him My First-born, v. 28. My mercy will I keep for Him forevermore, v. 29. His seed also, v. 30. If His children forsake My Law, v. 31. if they break, v. 32. then will I visit their transgression with the rod, v. 33. Nevertheless My loving-kindness, v. 34. My covenant will I not break, v. 35. Once have I sworn by My holiness, v. 36. His seed, v. 37. It shall be established forever as the moon and as a faithful witness in heaven,
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 649
THE SUFFICIENCY OF CHRIST TO SAVE
Psa 89:19. Thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty.
HOW joyful must these tidings be, to whomsoever they may have respect! Suppose them to refer to an oppressed nation; the raising up to them a mighty deliverer must be a rich, inestimable blessing: and such were David and Solomon, who were raised up to govern Israel, and to put all their enemies under their feet. But a greater than David or Solomon is here. The words spoken by God to Samuel did certainly, in their primary sense, relate to David [Note: 1Sa 16:1.]; as those spoken afterwards to Nathan did to Solomon [Note: 2Sa 7:12-16.]. But their ultimate reference was to Christ [Note: Compare 2Sa 7:14. with Heb 1:5.], who is the true David [Note: Eze 34:23-24 and Hos 3:5.], and the Son of David [Note: Mat 22:42.]. On him was laid all the help that the Israel of God required; and God the Father declared beforehand, to his holy prophets, the sufficiency of Christ to discharge the office committed to him.
Two things are here obviously presented to us for our consideration:
I.
The office committed unto Christ
What this was, may be known from the necessities of fallen man; because it was to supply them that he was sent into the world. It was then,
1.
To make reconciliation for man
[This was a work which no man could accomplish for himself; a work which all the angels in heaven were unequal to perform. Satisfaction must be made for sin; made too in the nature that had sinned. The curse due to sin must be borne, even the wrath of Almighty God. Who could afford us this help? who could sustain this weight? It would crush in an instant the highest archangel. None could endure it, but Gods co-equal Son. He cheerfully undertaking to bear it for us, the Father made him our substitute; that, divine justice being satisfied, and the law magnified by his obedience unto death, mercy might be extended unto us, and reconciliation be made between God and his offending creatures.]
2.
To effect their complete salvation
[It was not enough to die for them; they were wandering afar off, and they must be searched out; they were in rebellion, and must be subdued: when brought home to their Fathers house, they are weak, and must be upheld; tempted, and must be strengthened; beset with enemies, and must be protected: they must never be left to themselves one moment: they must have every thing done for them, and in them: the whole care of preserving them, from first to last, must be devolved on him who undertakes for them: they must be carried in the arms, dandled on the knees, fed at the breast, and be watched over exactly like new-born infants. Nothing less than this will suffice for them. Though there be millions of them spread over the face of the whole globe, they must all be attended to as much as if there were only one. What a work was this to undertake! Yet was this the help which God laid upon his dear Son.]
But weighty as this office is, we have no reason to doubt,
II.
His sufficiency to discharge it
To be convinced of this, we need only to consider,
1.
His essential perfections
[He is said to be mighty. But the angels are also called mighty; yet are they not therefore able to execute such an office as this. But Jesus is almighty: he is expressly called The mighty God [Note: Isa 9:6.], even God over all blessed for ever [Note: Rom 9:5.]. In him therefore are all the perfections of the Deity. He is omnipresent, to behold the states of men; omniscient, to discern the things that will be most expedient for their relief; and omnipotent, to effect whatever shall be most conducive to their good. Difficulties can be no difficulties with him. He who spake the universe into existence, can be at no loss to accomplish, every where, and at the same instant, whatsoever the necessities of his creatures may require.]
2.
His Mediatorial endowments
[As Mediator, he has received his qualifications from God the Father: and those qualifications are abundantly sufficient for the work assigned him. The Spirit has been given to him, not by measure, as to others, but without measure [Note: Joh 3:34.]: In him, even in his human nature, dwelleth all the fulness of the Godhead bodily [Note: Col 2:9.]. Hence on him may be hanged every vessel, even all the glory of his Fathers house [Note: Isa 22:22-24.].
But, not to mention the infinite merit of his blood, and the all-prevailing efficacy of his intercession (through which he is able to save men to the uttermost), he has, as man, qualifications which he could not have as God. He has, from his own experience of temptation, a tender sympathy with his tempted people, and a peculiar fitness and readiness to afford them all needful succour [Note: Heb 2:18.].]
Address
1.
Those who feel not their need of Christ
[You cannot be persuaded that you are in a guilty, helpless, and undone state. But wherefore did God lay help upon One that was so mighty? Did he exert himself thus without a cause? If not, the greatness of the remedy should shew you the extent and imminence of your danger. Be persuaded then to put away your high thoughts of yourselves. Beg of God that you may feel in what a helpless and hopeless state you are without Christ: and never imagine that your repentance is at all genuine, till your sense of your misery corresponds, in some measure at least, with the provision which God has made for your relief.]
2.
Those who are discouraged on account of their extreme weakness and sinfulness
[That you should be humbled on this account is right enough: but why should you fear? Do you suppose, that when God laid help for you upon his dear Son, he was not aware how much would be necessary for your salvation? or, has he been disappointed in his Son, finding him, after all, unequal to the task assigned him? Be ashamed of your unbelieving fears. Come not to Christ, saying, Lord, if thou canst, or if thou wilt; but cast your burthen wholly upon him, and see whether he be not able and willing to sustain you. He himself says to you, O Israel, thou hast destroyed thyself; but in me is thy help [Note: Hos 13:9.]. This is your warrant to trust in him. Trust in him therefore with all your heart, and he will bring to pass whatsoever he sees to be needful for you. Cast all your care upon him; and you shall be saved in him with an everlasting salvation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Nothing, I venture to believe, hath tended more to obscure the glories of the Lord Jesus, and to hide from the view of an ordinary reader the many blessed things which the book of Psalms is continually holding forth, concerning the person and kingdom of Jesus, under the name of David, than the confounding what is said of Christ with the thoughts of David, king of Israel. David was an eminent type of Christ, it is true; but the name of David, as meaning Christ, was used by the prophets ages after David was dead and buried. See Jer 30:9 ; Eze 34:23-24 ; Hos 3:5 . Hence Peter the apostle, in his sermon, on the memorable day of Pentecost, endeavored to call off the attention of the Jews wholly from David, to fix it on Christ. In this passage (the 19th verse) particularly, it would be doing the greatest violence to the scripture to suffer the smallest idea of David, king of Israel, to cross the mind, while attending to the sublime truths here recorded. What vision, or what holy One, could these words mean, but Him who was set up from everlasting, and who alone was found worthy to take the book, and to open the seals thereof? Pro 8:23 ; Rev 5:1-9 . And was not Christ in his human nature, as the Christ of God, chosen out of the people? Is it not blessed to consider that individual Person, that holy Thing, so called, Luk 1:35 ; that body which the Father gave him for the express purpose of salvation, Heb 10:5 ; the one, the very individual one chosen out of the people? To behold the Father’s choice, and the Spirit’s anointing of him, our great Representative, suited for the purposes of our salvation, and accomplishing our redemption by his blood, and righteousness? And, in this point of view, how blessed are all those covenant-engagements and promises of a faithful God, and how eternally secure doth it make all our assurances of righteousness and everlasting happiness in him! Reader, if we read these scriptures with reference to Christ and our interest in him, by virtue of his merit in all he did and in all he suffered as the Surety and Representative of his people; we shall, through the Spirit’s teaching, enter into the full enjoyment of the blessings here enumerated, and faith will find a sufficient warrant and authority in the Father’s testimony concerning redemption.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 89:19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people.
Ver. 19. Then thou spakest in vision to thy holy one ] i.e. To Samuel, thy priest and prophet, 1Sa 16:12 , one of those few that lived and died with glory.
I have laid help upon one that is’ mighty] I have called David to the kingdom, and qualified him for the purpose; but the person chiefly intended here is Christ, ‘able to save them to the uttermost who come to God by him,’ Heb 7:25 .
I have exalted one chosen out of the people
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 89:19-29
19Once You spoke in vision to Your godly ones,
And said, I have given help to one who is mighty;
I have exalted one chosen from the people.
20I have found David My servant;
With My holy oil I have anointed him,
21With whom My hand will be established;
My arm also will strengthen him.
22The enemy will not deceive him,
Nor the son of wickedness afflict him.
23But I shall crush his adversaries before him,
And strike those who hate him.
24My faithfulness and My lovingkindness will be with him,
And in My name his horn will be exalted.
25I shall also set his hand on the sea
And his right hand on the rivers.
26He will cry to Me, You are my Father,
My God, and the rock of my salvation.’
27I also shall make him My firstborn,
The highest of the kings of the earth.
28My lovingkindness I will keep for him forever,
And My covenant shall be confirmed to him.
29So I will establish his descendants forever
And his throne as the days of heaven.
Psa 89:19-29 This strophe is specifically about King David and his royal Judean descendants (cf. 2 Samuel 7). He becomes a type/symbol of the Messiah (see SPECIAL TOPIC: MESSIAH ).
YHWH has spoken to His people (lit. Your godly/faithful [BDB 339] ones) about His special choice for the King of Israel (Psa 89:19).
1. he was exalted, Psa 89:19
2. he was chosen from among the people, Psa 89:19
3. he was found, Psa 89:20
4. he was anointed, Psa 89:20 (cf. 1Sa 16:1-13; this is the Hebrew verb from which the title Messiah comes, see SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE )
5. he was established, Psa 89:21
6. he was strengthened, Psa 89:21
7. he will not be deceived (BDB 674 II) or afflicted, Psa 89:22
8. his adversaries will be crushed, Psa 89:23
9. YHWH’s personified characteristics (i.e., faithfulness and lovingkindness) will accompany him, Psa 89:24
10. YHWH’s name will exalt his horn, Psa 89:24
11. he will control his territory, Psa 89:25 (i.e., from the Mediterranean to the Euphrates River, cf. Exo 23:31; Deu 1:7-8)
12. he will call God in intimate ways, Psa 89:26
a. my Father (see SPECIAL TOPIC: FATHER hood of God and SPECIAL TOPIC: FATHER )
b. my God (El)
c. the rock of my salvation (cf. Psa 95:1)
13. He will be appointed (no sexual generation) the honorific title My firstborn (cf. 2Sa 7:14; 1Ch 17:13; 1Ch 22:10; 1Ch 28:6; Psa 2:7), Psa 89:27
14. he will be made the highest of the kings of the earth (cf. Psa 72:11, obviously a Messianic title, cf. 1Ti 6:15; Rev 1:5; Rev 17:14; Rev 19:16, a title for YHWH from Dan 2:47; the kingdom will be universal, cf. Mic 5:4), Psa 89:27
15. like #9, another personified characteristic of YHWH, will keep him forever, Psa 89:28
16. YHWH’s covenant will confirm him, Psa 89:28 (cf. Psa 89:3; Psa 89:34)
17. his descendants will be established and reign forever, Psa 89:29 (cf. Psa 89:4; 2 Samuel 7)
Psa 89:19 Once You spoke in visions This refers to Nathan speaking to David in 2Sa 7:14-17.
I have given help The verb (BDB 1001, KB 1438, Piel perfect) means to set or to place.
The word half (, BDB 740 I) is understood by some translators as
1. diadem – Godspeed
2. crown – NRSV, NAB
The term crown would involve an emendation to the MT, by changing the first letter, i.e., , BDB 634, cf. Exo 29:6; Exo 39:30; Lev 8:9; Lev 21:12; 2Sa 1:10; 2Ki 11:12; Psa 89:39; Psa 132:18; Pro 27:24; Zec 9:16. The UBS Text Project gives help an A rating (very high probability, p. 354).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 89:19-28
Psa 89:19-28
REGARDING DAVID
“Then thou spakest in vision to thy saints,
And saidst, I have laid help upon one that is mighty;
I have exalted one 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;
Mine arm also shall strengthen him.
The enemy shall not exact from him,
Nor the son of wickedness afflict him.
And I will beat down his adversaries before him,
And smite them that hate him.
But my faithfulness and my lovingkindness shall be with him;
And in my name shall his horn be exalted
I will set his hand also on the sea,
And his right hand on the rivers.
He shall cry unto me,
Thou art my Father,
My God, and the rock of my salvation.
I also will make him my first-born,
And the highest of the kings of the earth.
My lovingkindness will I keep for him forevermore;
And my covenant shall stand fast with him.”
“I have laid help upon one that is mighty” (Psa 89:19). This rather strange expression is rendered as follows in the RSV. “I have set the crown upon one who is mighty.”
“I will set his hand also on the sea, and his right hand on the rivers” (Psa 89:25). This is probably a reference to the ideal boundaries of the Davidic kingdom, from the Mediterranean Sea to the Euphrates. “Rivers” here is either an honorific plural for the Euphrates, or perhaps, a reference “to the land between the rivers,” namely, Mesopotamia.
“I will make him my first-born, the highest of the kings of the earth” (Psa 89:27). The Spirit of God here passes from what was written of the literal king David to that which is true of no other who ever lived, except the Son of God, that Greater David, called “The Son of David” (Mat 1:1).
Christ is the “first-born of all creation, the first-born from the dead,” the King of Kings and Lord of Lords, indeed the “highest of the kings of the earth.”
“Such ideals were only partially fulfilled in David and his earthly successors; it is the Christ who perfectly fulfills them all in his spiritual kingdom.” But, of course, Israel never had the slightest understanding of the true meaning of all this.
CONCERNING THE DYNASTY
“In this section (Psa 89:28-37), the psalmist extended the application of 2 Samuel 7 to David’s line of successors. The words here are principally a poetical paraphrase of 2Sa 7:14.
The application of the prophecy in 2 Samuel 7 was elaborated in these verses.
E.M. Zerr:
Psa 89:19. The following verse will show that holy one in this verse is David. Spakest in vision means the Lord revealed something to David, which also means that he was inspired to write a part of the Bible. Mighty refers to the power and courage that David showed after he was chosen from among the people to be a king over them.
Psa 89:20. All men taking an office as ruler were anointed with olive oil. However, the Lord anointed David figuratively by bestowing on him the divine blessing.
Psa 89:21. The first clause of the verse means that David would be established or made secure with the hand of the Lord. The second clause means practically the same as the first, only that the Lord’s arm instead of his hand is used as the support.
Psa 89:22. This verse was an assurance that David’s enemies would not be suffered to exact or take toll from him.
Psa 89:23. The foes of David would be considered as the foes of God. Because of this they were to be overthrown in the presence of David.
Psa 89:24. The faithfulness of God means his actions of keeping his promises. Horn means power of influence. Through the name of the Lord this power would be exalted for David and he would become great among the nations.
Psa 89:25. Set his hand denotes that David’s power was to be assured; that it would extend to the (Mediterranean) sea and the (Euphrates) river. This was practically the same promise that was made to Abram (Gen 15:18), and which was actually fulfilled in David’s son (1Ki 4:21).
Psa 89:26. He refers to David who was to receive the promise of power mentioned in the preceding verse. Cry is not a call of distress or disturbed state of mind as it often means. It is from an original that means to accost or address someone by name. In the present verse it means that David will be encouraged to address the Lord by the endearing name father and the respectful name God, recognizing him as the rock or basis of his salvation.
Psa 89:27. Firstborn is used in a complimentary sense, meaning that God would place David in the highest rank of importance. That would be in accordance with the estimate he had of him before he was made king. (1Sa 13:14.)
Psa 89:28. Saul had done so wickedly when he was king that the mercy of God was denied him finally. David was a righteous king and was rewarded fog it with God’s mercy and the loving favor of the Lord followed him through his reign.
Fuente: Old and New Testaments Restoration Commentary
the Covenant with David
Psa 89:19-37
In this section the psalmist draws put, in detail, the fundamental prophecy by Nathan already mentioned; first, in the promises given to David, Psa 89:19-27; and second, in those relating to his descendants, Psa 89:28-37.
Davids origin was very humble. His dignity and power were all of God. But our Father never sets a man in any position and fails to supply the gifts needed for it. When He chooses, He anoints, strengthens, and protects. Victory also is granted over the mans enemies, because Gods faithfulness and mercy are beside him, Psa 89:24. The relationship between the soul and God is very intimate; on the one hand you have Psa 89:26; and on the other Psa 89:27.
What a precious promise is Psa 89:28! From this point the psalmist turns to expand the promises to Davids line. They may be chastened, but not permanently rejected. In Psa 89:33 the twin attributes of mercy and faithfulness are again blended as the ground of hope of sinful and unworthy men. Gods word, once spoken, is inviolable. He is bound by His oath. Sin cannot alter His promise or the obligations under which He has laid Himself. His unchangeableness is a bed-rock upon which we may build with certitude.
Fuente: F.B. Meyer’s Through the Bible Commentary
Then: 1Sa 16:1, 2Sa 7:8-17, Luk 1:70, 2Pe 1:21, 2Pe 3:2
to thy holy: Mar 1:24, Rev 3:7
I have laid: 1Sa 16:18, Isa 9:6, Jer 30:21
exalted: Psa 89:3, 1Ki 11:34, Phi 2:6-11, Heb 2:9-17
Reciprocal: Gen 22:13 – behind Exo 28:12 – the shoulders Num 11:14 – General Num 12:6 – in a vision Num 24:4 – saw Deu 1:12 – General 1Sa 13:14 – the Lord 1Sa 16:12 – anoint him 2Sa 3:9 – as the Lord 2Sa 3:18 – By the hand 2Sa 6:21 – chose 1Ki 8:16 – I chose David 1Ch 12:23 – according 1Ch 17:17 – hast regarded 2Ch 6:6 – chosen David 2Ch 13:5 – to David Psa 60:1 – O turn Psa 60:6 – God Psa 78:70 – chose Psa 119:42 – for I trust Isa 1:1 – vision Isa 42:1 – mine elect Dan 2:44 – set up Hab 3:13 – with Mat 12:18 – whom I Mat 28:18 – All Act 2:27 – thine Act 2:30 – knowing Act 2:33 – by Act 5:31 – hath Act 7:46 – found Act 13:22 – he raised Act 13:34 – the sure 1Pe 2:6 – elect
Fuente: The Treasury of Scripture Knowledge
Psa 89:19-22. Then That is, of old; thou spakest in vision Which then was the usual way by which God spake to the prophets; to thy Holy One To thy holy prophets, the singular number being put for the plural; especially to Samuel and Nathan; for part of the following message was delivered to the former: and part to the latter; I have laid help upon one that is mighty I have provided help and relief for my people through a person of singular courage and wisdom, whom I have properly qualified for so great an undertaking. I have exalted one chosen out of the people
One whom I have singled out as the fittest of all others for the kingly office. I have found David my servant In saying I have found, God speaks after the manner of men, to intimate the great scarcity of such persons and the difficulty of finding them; with my holy oil I have anointed him Both with material oil, (1Sa 16:13; 2Sa 5:3,) and with the gifts and graces of my Holy Spirit, which are often signified by oil or unction, as Psa 45:7, compared with Isa 61:1; 1Jn 2:20; 1Jn 2:27. With whom my hand shall be established That is, constantly abide to protect and assist him. The enemy shall not exact upon him Not conquer him to make him tributary. Hebrew, , lo jashi, shall not deceive, or circumvent him, as this word is often rendered; nor the son of wickedness afflict him Namely, so as to overthrow or destroy him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
89:19 Then thou spakest in vision to {q} thy holy one, and saidst, I have laid help upon [one that is] {r} mighty; I have exalted [one] chosen out of the people.
(q) To Samuel and to others, to assure that David was the chosen one.
(r) Whom I have both chosen and given strength to execute his office, as in Psa 89:21.
Fuente: Geneva Bible Notes
3. The promises of God 89:19-37
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The psalmist now reminded God that He had chosen David to be His anointed servant king. God’s "godly ones" (Psa 89:19) were the godly in Israel.