Exegetical and Hermeneutical Commentary of Psalms 89:38
But thou hast cast off and abhorred, thou hast been wroth with thine anointed.
38. And THOU, thou hast cast off and rejected,
Hast been enraged with thine anointed.
The Psalmist has drawn out God’s promise in the fullest detail, and now he confronts God with it: thou Who art omnipotent, faithful, and just; thou Who hast made this promise, and confirmed it with the most solemn oath; thou hast broken it! Some punishment might have been expected ( Psa 89:30 ff.), but not this total abandonment ( Psa 89:33 ff.). David’s heir has the same fate as Saul (1Sa 15:23; 1Sa 15:26), in spite of the express promise that it should not be so (2Sa 7:15).
The audacity of the expostulation scandalised many ancient Jewish commentators, and the famous Aben-Ezra of Toledo (d. 1167) relates that there was a certain wise and pious man in Spain, who would neither read nor listen to this Psalm. But the boldness is that of faith, not of irreverence: it finds a parallel in Psa 44:9 ff., and in Habakkuk’s questionings (Hab 1:2 ff., Hab 1:13 ff.).
Fuente: The Cambridge Bible for Schools and Colleges
38 45. But present realities are in appalling contrast to this glorious promise: the king is rejected and dethroned, his kingdom is overrun by invaders, his enemies are triumphant.
Fuente: The Cambridge Bible for Schools and Colleges
But thou hast cast off – literally, Thou hast treated as a foul, offensive thing; thou hast treated him to whom these promises were made, as if he were a vile and detestable object – as that which one throws away because it is worthless or offensive.
And abhorred – Hast despised; that is, as if it were an object of aversion or contempt. Compare Psa 60:1, Psa 60:10.
Thou hast been wroth – literally, Thou hast suffered (thine anger) to overflow, or to pour itself forth. See Psa 78:21, Psa 78:59.
With thine anointed – With him who had been anointed as king – anointed as thine own – to administer justice, and to rule for thee. 1Sa 16:1, 1Sa 16:13. This might seem to refer to the time of Absalom, when David was driven from his throne and his kingdom; see, however, the Introduction to the Psalm.
Fuente: Albert Barnes’ Notes on the Bible
Verse 38. But thou hast cast off] Hitherto the psalmist has spoken of the covenant of God with David and his family, which led them to expect all manner of prosperity, and a perpetuity of the Jewish throne; now he shews what appears to him a failure of the promise, and what he calls in the next verse the making void the covenant of his servant. God cannot lie to David; how is it then that his crown is profaned, that it is cast down to the ground; the land being possessed by strangers, and the twelve tribes in the most disgraceful and oppressive captivity?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having hitherto declared the certainty of Gods promises, he now proceeds to show the unsuitableness of the present dispensations of Gods providence thereunto, and humbly expostulates with God about it. Thine anointed; that person and family which thou hast invested with the kingdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38-52. present a strikingcontrast to these glowing promises, in mournful evidences of a lossof God’s favor.
cast offand rejected(compare Psa 15:4; Psa 43:2;Psa 44:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But thou hast cast off,…. Here begin objections to what is before said, and swore to; even to the everlasting love of God, to Christ, and to his seed, to the unchangeableness and unalterableness of the covenant, and to the continuance and perpetuity of the kingdom and church of Christ, taken from the dealings of the Lord with the Messiah and his people; which were made either by the psalmist, under a spirit of prophecy, foreseeing what would come to pass; or by the apostles and church of Christ, about the time of his sufferings and death, and after; when he seemed to be “cast off”, and rejected by the Lord, particularly when he forsook him, and hid his face from him, Mt 27:46, as when he hides his face from his people, it is interpreted by them a casting them off; see Ps 44:22,
and abhorred; not that he abhorred the person of Christ, who was his own Son, his beloved Son; nor his afflictions and sufferings, which were a sacrifice of a sweet smelling savour to him; see Ps 22:24, though these might be interpreted by others as if the Lord abhorred or rejected him; because he suffered him to be used in the manner he was, and particularly to be abhorred by the Jews, even by the nation in general, Isa 49:7, though the sins of his people, which he had upon him, and for which he suffered, were an abhorring to the Lord; and when he was made sin, he was made a curse:
thou hast been wroth with thine Anointed; with thy Messiah; not Rehoboam, from whom the ten tribes were rent; nor Josiah, who was killed by Pharaohnecho; nor Zedekiah, carried captive into Babylon; but the true Messiah, the son of David, before said to be found by the Lord, and anointed with his holy oil, Ps 89:20, which is to be understood of him, not as his own son, who was always the object of his love, but as the sinner’s surety, bearing the sins of his people, and all the wrath and punishment due unto them; and so is reconcilable to the promise, that lovingkindness should not be taken from him,
Ps 89:33 and is no objection to it, though made one.
Fuente: John Gill’s Exposition of the Entire Bible
Now after the poet has turned his thoughts towards the beginnings of the house of David which were so rich in promise, in order that he might find comfort under the sorrowful present, the contrast of the two periods is become all the more sensible to him. With in Psa 89:39 (And Thou – the same who hast promised and affirmed this with an oath) his Psalm takes a new turn, for which reason it might even have been . is used just as absolutely here as in Psa 44:24; Psa 74:1; Psa 77:8, so that it does not require any object to be supplied out of Psa 89:39. in Psa 89:40 the lxx renders kate’strepsas; it is better rendered in Lam 2:7 ; for is synonymous with , to shake off, push away, cf. Arabic el – menair , the thrusters (with the lance). is a vocational name of the king as such. His crown is sacred as being the insignia of a God-bestowed office. God has therefore made the sacred thing vile by casting it to the ground ( , as in Psa 74:17, to cast profaningly to the ground). The primary passage to Psa 89:41-42, is Psa 80:13. “His hedges” are all the boundary and protecting fences which the land of the king has; and “the fortresses” of his land (in both instances without , because matters have not yet come to such a pass).
(Note: In the list of the nations and cities conquered by King Sheshonk I are found even cities of the tribe of Issachar, e.g., Shen – ma – an , Sunem; vid., Brugsch, Reiseberichte, S. 141-145, and Blau as referred to above.)
In the notions of the king and of the land blend together. are the hordes of the peoples passing through the land. are the neighbouring peoples that are otherwise liable to pay tribute to the house of David, who sought to take every possible advantage of that weakening of the Davidic kingdom. In Psa 89:44 we are neither to translate “rock of his sword” (Hengstenberg), nor “O rock” (Olshausen). does not merely signify rupes, but also from another root ( , Arab. sar , originally of the grating or shrill noise produced by pressing and squeezing, then more particularly to cut or cut off with pressure, with a sharply set knife or the like) a knife or a blade (cf. English knife, and German kneifen , to nip): God has decreed it that the edge or blade of the sword of the king has been turned back by the enemy, that he has not been able to maintain his ground in battle ( with e instead of , as also when the tone is not moved forward, Mic 5:4). In Psa 89:45 the Mem of , after the analogy of Eze 16:41; Eze 34:10, and other passages, is a preposition: cessare fecisti eum a splendore suo . A noun = with Dag. dirimens, (Note: The view of Pinsker ( Einleitung, S. 69), that this Dag. is not a sign of the doubling of the letter, but a diacritic point (that preceded the invention of the system of vowel-points), which indicated that the respective letter was to be pronounced with a Chateph vowel (e.g., mitohar ), is incorrect. The doubling Dag. renders the Sheb audible, and having once become audible it readily receives this or that colouring according to the nature of its consonant and of the neighbouring vowel.)
like Exo 15:17, Nah 3:17 (Abulwald, Aben-Ezra, Parchon, Kimchi, and others), in itself improbable in the signification required here, is not found either in post-biblical or in biblical Hebrew. , like , signifies first of all not purity, but brilliancy. Still the form does not lie at the basis of it in this instance; for the reading found here just happens not to be , but ; and the reading adopted by Norzi, Heidenheim, and Baer, as also by Nissel and others, so far as form is concerned is not distinct from it, viz., ( mittoharo ), the character of the Sheb being determined by the analogy of the following (cf. , 2Ki 2:1), which presupposes the principal form (Bttcher, 386, cf. supra, 2:31, note). The personal tenor of Psa 89:46 requires that it should be referred to the then reigning Davidic king, but not as dying before his time (Olshausen), but as becoming prematurely old by reason of the sorrowful experiences of his reign. The larger half of the kingdom has been wrested from him; Egypt and the neighbouring nations also threaten the half that remains to him; and instead of the kingly robe, shame completely covers him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Complaints and Expostulations; David’s Expostulation with God. | |
38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed. 39 Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground. 40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin. 41 All that pass by the way spoil him: he is a reproach to his neighbours. 42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. 43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. 44 Thou hast made his glory to cease, and cast his throne down to the ground. 45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah. 46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire? 47 Remember how short my time is: wherefore hast thou made all men in vain? 48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah. 49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth? 50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; 51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed. 52 Blessed be the LORD for evermore. Amen, and Amen.
In these verses we have,
I. A very melancholy complaint of the present deplorable state of David’s family, which the psalmist thinks hard to be reconciled to the covenant God made with David. “Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off.” Sometimes, it is no easy thing to reconcile God’s providences with his promises, and yet we are sure they are reconcilable; for God’s works fulfil his word and never contradict it. 1. David’s house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (v. 38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, v. 39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, v. 39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, v. 44. If it was penned in Rehoboam’s time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah’s time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ’s spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (v. 40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God’s covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (v. 41) and make an easy prey of him; see Psa 80:12; Psa 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (v. 42): “Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way.” If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: “Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee.” 4. It was disabled to help itself (v. 43): “Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle.” The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men’s hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (v. 45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam’s time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam’s time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.
From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.
II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy:–
1. The long continuance of the trouble (v. 46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: “Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?”
2. The shortness of life, and the certainty of death: “Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being.” Job pleads thus, Job 10:20; Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, v. 45.
(1.) He pleads the shortness and vanity of life (v. 47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (v. 49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isa. xlv. 18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.
(2.) He pleads the universality and unavoidableness of death (v. 48): “What man” (what strong man, so the word is) “is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come.” We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.
3. The next plea is taken from the kindness God had for and the covenant he made with his servant David (v. 49): “Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?” God’s unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.
4. The last plea is taken from the insolence of the enemies and the indignity done to God’s anointed (Psa 89:50; Psa 89:51): “Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies.” (1.) They were God’s servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God’s servants was a very grievous burden to all that were concerned for the honour of God: “I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of.” (3.) “They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?” (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord’s Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming?2Pe 3:3; 2Pe 3:4. The reproaching of the footsteps of the anointed some refer to the serpent’s bruising the heel of the seed of the woman, or to the sufferings of Christ’s followers, who tread in his footsteps, and are reproached for his name’s sake.
III. The psalm concludes with praise, even after this sad complaint (v. 52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God’s providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David’s house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God’s promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amen–so it is, God is blessed for ever. Amen–be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (v. 1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.
Fuente: Matthew Henry’s Whole Bible Commentary
A Contrast of States …
Plea For Remembrance
Scripture v. 38-52:
Verses 38-40 lament that in spite of God’s integrity of keeping His covenant with Israel to preserve her forever, He had now cast her off, become wroth with and abhorred her as His anointed. He had made void the covenant of His servant David and cast His crown to the ground in humiliation, to be trampled for a time by the heathen; But not without warning; He had broken down all Israel’s hedges and caused all his strong holds to lay in ruin, for his and Israel’s sins, Psa 74:7; Psa 74:14; Psa 3:3; Isa 25:12; Isa 43:28; La 5:16.
Verse 41 states that “all that pass by the way spoil him; He is a reproach to his neighbors,” unable to defend himself, deserted of God’s protecting hand, left open to the chastening hand of the heathen on every hand, Deu 28:37; Neh 5:9; Psa 74:10; Psa 79:4; Eze 5:14; Dan 9:16.
Verses 42, 43 relate that God had set up and strengthened the hand of David’s adversaries and made his enemies to rejoice. He had also turned to defeat the sword of David and not caused him to stand up successfully in battle, because he had turned away from God, as the anointed of Israel, 2Sa 1:22. He and Israel are despised as the people of the covenant in a fallen state, Psa 80:6.
Verses 44, 45 declare “thou hast made his glory or splendor to cease and cast his throne down to the ground,” in humiliation, to both Egypt and Babylon, 2Ch 35:22-25; 2Ch 36:1-4.
Verse 45 states “the days of his youth (youthful vigor) hast thou shortened: Thou hast covered him with shame, Selah.” This seems to refer to his becoming prematurely old in strength. ft is in the house of David that the Messiah will,” return to the days of his youth,” Job 33:25; Eze 16:60; Hos 2:15; See also 1Sa 4:21; 1Ki 12:16; 1Ki 12:20; 1Ki 14:25; La 4:1.
Verse 46 laments “How long, Lord? Wilt thou hide thyself (from deliverance) forever? Shall thy wrath burn like fire?” This is the cry of afflicted David and Israel under God’s chastisement for their disobedience as forewarned Deuteronomy ch. 29; Psa 79:5.
Verse 47, 48 appeal “remember how short my time is: Wherefore has thou made all men in vain? David laments the brevity of life at best, especially under God’s chastening hand, Psa 90:10.
Verse 48 asks rhetorically “no man lives who shall not see death, does he? He (none) shall deliver (liberate) his .soul from the hand (power) of the grave, shall he? Selah.” The answer is “no,” Ecc 9:5; Heb 9:27. See also Job 7:7; Job 10:9; Job 14:1; Psa 39:5; Psa 119:84.
Verse 49 Inquires “Lord where are thy former lovingkindnesses, which thou swarest unto David in thy truth?” Psa 54:5. David longed to see God scatter, disperse his enemies again, as a pledge of His covenant faithfulness.
Verses 50, 51 call on the Lord to call to remembrance the burden of repeated waves of reproaches and oppressions Israel had suffered from the hostile heathen bands of marauders from the Chaldeans, Syrians, Ammonites, and Moabites; Though they were the Lord’s anointed, covenant people. David longed for God to come to their rescue from bitter chastening they had endured, v. 44; 2Ki 24:2; Heb 12:5-11.
Verse 52 concludes “Blessed be the Lord for evermore. Amen, and Amen.” Meaning so may it ever be, Psa 41:13. Thus closes the third book of psalms with a doxology, similar to that of the other two.
Note:
1) The first book contains the Davidic Jehovah Psalms.
2) The second book contains the Elohim Psalms of the singers of David, a) the sons of Korah, b) of Asaph Psalms 1; then c) His own Elohim psalms.
3) The third book is the Jehovah Psalms of his singers, a) Asaph, Psalms 73-83; ‘b) the sons of Korah, Psalms 84-89. By Divine design the Elohim Psalms are enclosed by the Jehovah Psalms.
Fuente: Garner-Howes Baptist Commentary
38. But thou hast abhorred and rejected him. Here the prophet complains that in consequence of the decayed state of the kingdom, the prophecy appeared to have failed of its accomplishment. Not that he accuses God of falsehood; but he speaks in this manner, that he may with all freedom cast his cares and griefs into the bosom of God, who permits us to deal thus familiarly with him. It doubtless becomes us to frame our desires according to the divine will; but that person cannot be said to pass beyond due bounds who humbly laments that he is deprived of the tokens of the divine favor, provided be does not despair, or rebelliously murmur against God; and we shall afterwards see that the prophet, when he blesses God at the close of the psalm, affords a proof of tranquil submission, by which he corrects or qualifies his complaints. Whoever, therefore, that Rabbin was who maintained that it is unlawful to recite this psalm, he was led by a foolish and impious peevishness to condemn what God bears with in his children. In taking this liberty of expostulating with God, the prophet had no other object in view than that he might the more effectually resist distrust and impatience, by unburdening himself in the divine presence. Farther, the words, Thou hast abhorred and rejected him, if criticised according to the rules of the Greek and Latin language, will be pronounced inelegant; for the word which is most emphatic is put first, and then there is added another which is less emphatic. But as the Hebrews do not observe our manner of arrangement in this respect, the order here adopted is quite consistent with the idiom of the Hebrew language. The third verb contains the reason of this change on the part of God, teaching us that the king was rejected because God was incensed against him. It is thought by some that there is here a recital of the mockery in which the enemies of the chosen people indulged, an opinion which they adopt to avoid the difficulty arising from viewing this severe kind of complaint, as uttered by the Church, which proved such a stumbling-block to the Rabbin above referred to, that on account of it he condemned the whole psalm. But it is to be observed, that the prophet speaks according to the common feeling and apprehension of men; while at the same time he was fully convinced in his own mind, that the king who had been once chosen by God could not be rejected by him.
In the same sense we ought to understand what follows (verse 39) concerning the disannulling of the covenant — Thou hast made the covenant of thy servant to cease. The prophet does not charge God with levity and inconstancy: he only complains that those notable promises of which he had spoken had to appearance vanished and come to nought. Whenever the faithful put the question,
“
How long wilt thou forget me, O Lord?” “Awake, why sleepest thou, O Lord?” (Psa 13:1,)
they assuredly are not to be understood as attributing forgetfulness or sleep to him: they only lay before him the temptations which flesh and blood suggest to them in order to induce him speedily to succor them under the infirmity with which they are distressed. It is not then wonderful, though the prophet, amidst such horrible desolation, was affected by the infirmities to which human nature is so liable in such circumstances, and thus prompted to make the assertion, that what God promised was far from being manifestly realised. When he saw all things going contrary to the Divine promise, he was not a man so steel-hearted as to remain unmoved at so pitiable and confused a spectacle. But coming freely into the Divine presence, he seeks a remedy that he might not be swallowed up with sorrow, which would have been the case had he indulged in secret repining, and neglected this means of alleviation. What is added in the close of the verse, Thou hast cast his crown to the earth, does not seem to apply to the time of Rehoboam, unless, perhaps, the dismemberment of the kingdom may be denoted by the casting of the crown to the earth. The statements which are made immediately after must necessarily be referred to some greater calamity. If this is admitted, the author of the psalm must have been a different person from Ethan, who was one of the four wise men, of whom mention is made in the sacred history, (2Kg 4:31.) In so doubtful a case, I leave every one to adopt the conjecture which appears to him the most probable.
Fuente: Calvin’s Complete Commentary
(38) But thou.The poem takes a new departure here. God is reproached for violating the covenant, and the contrast between the actual condition of things in Israel at present, and the glorious destiny promised, is feelingly set forth.
The boldness of this expostulation has scandalised the Jewish expositors. But see exactly similar language, Psa. 44:9; Psa. 44:22. The point of the poem, indeed, is gone if we soften down these expressions. The stronger the conviction of the inviolability of Gods promises, the more vehement becomes the sense of right to expostulate at their seeming violation, the delay of the fulfilment of the covenant. We may illustrate by the Latin poets
Hic pietatis honos, sic nos in sceptra reponis?
VIRGIL: n. 1:25.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. But thou hast cast off and abhorred Notwithstanding all that had been assured to David, the present state of the nation seems to contradict God’s gracious promises heretofore given, and to be a violation of his covenant with Israel.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lament and Comfort
v. 38. But Thou hast cast off and abhorred, v. 39. Thou hast made void the covenant of Thy Servant, v. 40. Thou hast broken down all His hedges, v. 41. All that pass by the way spoil Him, v. 42. Thou hast set up the right hand of His adversaries, v. 43. Thou hast also turned the edge of His sword, v. 44. Thou hast made His glory to cease and cast His throne down to the ground.
v. 45. The days of His youth hast Thou shortened, v. 46. How long, Lord? Wilt Thou hide Thyself forever? Shall Thy wrath burn like fire? v. 47. Remember how short My time is; wherefore hast Thou made all men in vain? v. 48. What man is he that liveth and shall not see death? Shall he deliver his soul from the hand of the grave, v. 49. Lord, where are Thy former loving-kindnesses which Thou swarest to David in Thy truth? v. 50. Remember, Lord, the reproach of Thy servants, v. 51. Wherewith Thine enemies have reproached, O Lord, v. 52. Blessed be the Lord forevermore. Amen, and Amen.
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 89:38. Thou hast been wroth with thine anointed One of the posterity of David, and his lawful successor in the kingdom. These verses are applicable to Zedekiah. See 2Ki 24:20; 2Ki 25:6-7 and Lam 4:20.
Fuente: Commentary on the Holy Bible by Thomas Coke
Here is a new train of thoughts, arising out of the view of God’s covenant love in redemption, celebrated before. The degeneracy of Israel, and the captivity of the people (probably with an eye to the Babylonish oppression) is here, by the Spirit of prophecy, dwelt upon. And if it doth not refer to that particular period of the church, yet it plainly refers to a season when the waters of the sanctuary ran low. The sacred writer pleads hard for deliverance; first, by claiming relationship and covenant-interest; then by adverting to the triumphs of the enemies; next, by reminding the Lord of the length of the affliction, the transitory state of all things here below, the shortness and unsatisfying nature of life, and the very poor condition of fallen sinful man upon earth: and he closes all with an allusion to the insults offered by the enemy to the person and, work of Jesus. Reader, pleadings in prayer are the most interesting parts of prayer, when offered up with confidence in Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 89:38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.
Ver. 38. But thou hast cast off and abhorred ] So it seemed to the psalmist through infirmity of the flesh (though his faith did ubique micare, appear ever and anon amidst his complaints), and so the enemies reported and insulted.
Thou hast been wroth with thine anointed NASB (UPDATED) TEXT: Psa 89:38-45
38But You have cast off and rejected,
You have been full of wrath against Your anointed.
39You have spurned the covenant of Your servant;
You have profaned his crown in the dust.
40You have broken down all his walls;
You have brought his strongholds to ruin.
41All who pass along the way plunder him;
He has become a reproach to his neighbors.
42You have exalted the right hand of his adversaries;
You have made all his enemies rejoice.
43You also turn back the edge of his sword
And have not made him stand in battle.
44You have made his splendor to cease
And cast his throne to the ground.
45You have shortened the days of his youth;
You have covered him with shame. Selah.
Psa 89:38-45 In light of YHWH’s statements about His faithfulness to the covenants (esp. Abraham and David) He has judged His people for their sin (cf. Psa 89:32). This judgment was severe and seemingly unexplainable to Israel (series of perfects).
1. He cast off His anointed
2. He rejected (rare word, BDB 611, KB 658, cf. Lam 2:7) His anointed
3. He is full of wrath for His anointed
4. He spurned the covenant of His servant
5. He profaned his crown
6. He broke down the walls (of Jerusalem)
7. He brought his stronghold to ruin
8. He allowed foreigners to plunder him
9. He allowed him to become a reproach to his neighbors
10. He exalted the power of his enemies
11. He made his enemies rejoice
12. He allowed him to be defeated
13. He allowed his splendor to cease (see note below)
14. He cast his throne to the ground
15. He shortened his life (cf. Psa 102:23)
16. He covered him in shame
Wow! What a judgment! Thank God for Psa 89:33-37. Thank God for the NT, the gospel, the life, teachings, death, and resurrection of Jesus!
Psa 89:44
NASB, JPSOA
REBsplendor
NKJV, PESHITTAglory
NRSV, TEV
NJBscepter from his hand
LXXpurification
The term (, BDB 372, UBS A rating) appears only here in the OT. The masculine noun’s basic meaning is clearness or luster, which comes from the verb. The UBS Text Project (p. 356) suggests that NASB or LXX be followed. The emendation () of NRSV fits the parallelism of Psa 89:44 b better.
Psa 89:41-48 This strophe asks the questions that have been repeated often in Psalms: How long? (cf. Psa 6:3; Psa 13:1; Psa 74:10; Psa 79:5; Psa 80:4; Psa 90:13; Psa 94:3).
The unique aspect of this strophe is not the questions but the reasons given for YHWH to act (Psa 89:47-51).
1. remember (Qal imperative) the frailty of human existence, Psa 89:47-48
2. remember (Qal imperative) Your lovingkindness and faithful oaths to David
3. remember the reproach of Your people among the nations
4. remember that Your anointed has been reproached
There is a larger redemptive plan involving Israel and her Messiah. See Special Topic: YHWH’s Eternal Redemptive Plan.
Thine = Thine own.
Psa 89:38-51
Psa 89:38-51
“Thou has cut off and rejected
Thou hast been wroth with thine anointed.
Thou hast abhorred the covenant of thy servant:
Thou hast profaned his crown by casting it to the ground.
Thou hast broken down all his hedges;
Thou hast brought his strongholds to ruin.
All that pass by the way rob him:
He has become a reproach to his neighbors.
Thou hast exalted the right hand of his adversaries;
Thou hast made all his enemies to rejoice.
Yea, thou turnest back the edge of his sword,
And thou hast not made him to stand in the battle.
Thou hast made his brightness to cease,
And cast his throne down to the ground.
The days of his youth hast thou shortened:
Thou hast covered him with shame.
(Selah)
How long, O Jehovah? wilt thou hide thyself forever?
How long shall thy wrath burn like fire?
Oh remember how short my time is:
For what vanity has thou created all the children of men!
What man is he that shall live and not see death,
That shall deliver his soul from the power of Sheol?
(Selah)
Lord, where are thy former lovingkindnesses,
Which thou swarest unto David in thy faithfulness?
Remember, Lord, the reproach of thy servants;
How I do bear in my bosom the reproach of all the mighty peoples,
Wherewith thine enemies have reproached,
O Jehovah,
Wherewith they have reproached the footsteps of thine anointed.”
The appeal to God in these verses comes about as near as any mortal could have dared to come toward charging God with unfaithfulness to his covenant with David and lodging an accusation that God had failed to keep his promises. All of this was due to one thing, “The Jews simply could not get the “earthly kingdom” out of their minds. All of the terrible things mentioned here did not merely “seem” to have happened; they had actually occurred. David’s earthly dynasty was being liquidated. All of the prayers for God to intervene were of no avail. “God said, I have given them a king in mine anger, and have taken him away in my wrath” (Hos 13:11). Despite the misunderstanding of all Israel, God never intended David’s earthly successors to his throne to be an eternal institution. Historically, with very few exceptions, David’s descendants who inherited his throne were as evil a group of monarchs as the world ever saw.
Yates has given us a summary of the extensive complaint in this section.
“What a contrast between the promises of God and that current situation! The covenant had been made void; the city walls were broken down; the land was spoiled; the battle was lost; the throne was cast down; the king’s youth was shortened when Nebuchadnezzar took him to Babylon at age 18; and many had been carried away captive at the same time.
“Remember how short my time is” (Psa 89:48). The thought here is that the psalmist prays that God will rescue Israel and restore the old order of things while he is yet alive.
“Remember the reproach of thy servants” (Psa 89:50). This was to call God to notice the terrible reproaches being heaped upon Israel, and upon their kings, and upon God’s name by all of the enemies.
Leupold commented, concerning one extensive section of this psalm that, “Few comments are needed.” And, in a sense, this applies to the whole psalm, the great element of which, is the pitiful disappointment of Israel; and yet, there is no way to avoid the conclusion that Israel itself was largely responsible of their tragic mistake.
E.M. Zerr:
Psa 89:38. In a partial degree this verse had been fulfilled when David wrote it. But as a prophecy it was to be fulfilled by the national captivity recorded in 2 Kings 17, 25. God was wroth with his people because of their idolatry.
Psa 89:39. This is to be understood practically in the same sense as the preceding verse. Made void means that God declared that his covenant was void or of no effect. The cause of it was the failure of the servant to keep his part of it. See the comments at Psa 89:34 on this point of the subject of keeping a covenant.
Psa 89:40. Hedges refers to the fortifications by which Jerusalem was protected. Because of the sins of the nation God was to suffer the enemy to break through the fortifications and take the city that was the capital of the nation.
Psa 89:41. Spoil him means the wealth of the nation was to be taken by the enemy. See the fulfillment of this in 2Ki 24:13.
Psa 89:42. It was right to bring the hand of Israel’s enemies against him because of his sins. This is the meaning of right hand as used here.
Psa 89:43. The unfavorable experiences described in this and several other verses were brought upon the Israelites because of their disobedience. God granted the enemy to have success against the arms of His nation.
Psa 89:44. The throne of the king in Jerusalem was to be overturned. The prediction was fulfilled in 2 Kings 25.
Psa 89:45. The days of man’s youth should be his most vigorous ones. But the people of God’s nation were met with reverses and felt the hand of divine correction.
Psa 89:46. David now changed his subject and began his appeal for mercy. He does not complain that his people had been unduly chastised, but pleads for a lessening of it.
Psa 89:47. David realized the frailty of human life and cited that as a basis for his prayer to God. The same thought is given us in Jas 4:14.
Psa 89:48. Not only is the life of man short at best, but no man can escape death when the time comes. Such a thought should cause us to pause and reflect, hence David used the term Selah which is explained at Psa 3:2.
Psa 89:49. David never did seriously question the constant goodness of God. This verse is merely a plaintive appeal for the divine help in the times of distress. In thy truth indicates that he did not doubt the genuineness of God’s promises, for if they were made in truth they would not fail.
Psa 89:50. Reproach of thy servants means that the enemies aimed their reproaches at the servants or people of God. And those darts of reproach were especially directed against the bosom of David because of his position of prominence.
Psa 89:51. Wherewith means that by the mentioned reproaches the enemy’s darts had affected the kingdom, seeing that David had been anointed king over it.
A Consuming Fire
Psa 89:38-52
Here the psalmist falls into expostulation and lament. Whether he alludes to the time when Jerusalem was taken by Shishak in the days of Rehoboam, 1Ki 14:25-26, or when the youthful prince Jehoiachin was deposed by Nebuchadnezzar, 2Ki 24:10-16, it is impossible to say; but it seemed as if Gods faithfulness had failed. The psalmist dwells sorrowfully upon the contrast between Gods ancient Covenant and the sad reality. The family that had been promised perpetual duration and dominion had lost its luster and had become like a dying lamp.
Then the psalmist betakes himself to prayer, and bases his argument upon the brevity of the age. There is but a little while during which God has the opportunity of manifesting His love and truth. Literally the words are, Remember-what a transitoriness! Psa 89:47. In the last three verses another plea is presented-that dishonor will accrue to God if He does not arrest the continuance of disaster. The insults and reproaches that are hurled against the servants are really directed against their God; therefore He is entreated, in vindicating them, to vindicate Himself.
For Review Questions, see the e-Sword Book Comments.
But: Psa 44:9-26, Psa 60:1, Psa 60:10, Psa 77:7, 1Ch 28:9, Jer 12:1, Hos 9:17
and: Psa 78:59, Psa 106:40, Deu 32:19, Lam 2:7, Zec 11:8
wroth: Psa 89:51, Psa 84:9, 2Sa 1:21, 2Sa 15:26, 2Ch 12:1-12, Lam 4:20, Zec 13:7
Reciprocal: Lev 26:30 – my soul 1Ki 11:39 – afflict 2Ki 21:14 – And I will Job 1:21 – blessed Psa 55:20 – broken Psa 78:62 – gave Psa 102:23 – He weakened Psa 132:10 – turn not Isa 49:14 – The Lord Jer 14:19 – utterly Eze 17:24 – have brought Eze 21:10 – General
Psa 89:38-45. But thou hast cast off Having hitherto declared the certainty of Gods promises, he now proceeds to show the unsuitableness of the present dispensations of Gods providence thereunto, and humbly expostulates with God about it. Thou hast been wroth with thine anointed That person and family that thou hast invested with the kingdom. Thou hast made void, &c. Which seems contrary to thy word given, Psa 89:34. Thou hast profaned his crown By exposing that sacred person, and family, and kingdom to contempt, and giving his sceptre and power into the hands of the uncircumcised. Thou hast broken down all his hedges All the means of his protection and safety. He is a reproach to his neighbours An object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom? Thou hast set up the right hand of his adversaries Thou hast given them courage, and power, and success. Thou hast turned the edge of his sword So that he can neither offend his enemies nor defend himself. And hast not made him to stand But to flee and fall before his enemies; for more is understood than what is expressed. The days of his youth hast thou shortened The youthful and flourishing estate of Davids kingdom was very short, and reached not beyond his next successors, and it had been languishing, by degrees, till this time, when it seemed to be dead and buried.
4. The appeal to God 89:38-52
Next, Ethan recounted what God had permitted to overtake David. He was now weak and defeated, rather than strong and successful. God had seemingly cut David off and gone back on His promises. The fall of Jerusalem is probably in view, and the Davidic king would have been Jehoiachin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)