52<\/strong>. The doxology marks the close of Book iii. Cp. Psa 41:13<\/span>; Psa 72:18-19<\/span>; Psa 106:48<\/span>. In P.B.V. it is joined, somewhat incongruously, to the preceding verse. But though it is no part of the original Psalm, it is entirely in harmony with the spirit of it, as an expression of the faith which can bless God even when the visible signs of His love are withdrawn. Cp. Job 1:21<\/span>.<\/p>\n Blessed be the Lord for evermore – <\/B>Praise to God always. So Chrysostom was accustomed to say, even when driven out as an exile and a wanderer, Blessed be God for everything. The passage here denotes entire acquiescence in God; perfect confidence in him; a belief that he was right, and faithful, and true. It is an instance of the faith which those who are truly pious have in God, in all circumstances, and at all times; of their belief that he is worthy of entire confidence, and ought always to be praised. Compare Job 1:21<\/span>. At the close of all kinds of trouble – and in the midst of all kinds of trouble – true piety will enable us to say, Blessed be God.<\/P><\/p>\n Verse 52<\/span>. Blessed<\/B><\/I> be <\/B>the Lord for evermore.<\/B><\/I>] Let him treat us as he will, his name deserves eternal praises: our affliction, though great, is less than we have deserved.<\/P> <\/P> This verse concludes the THIRD BOOK of the PSALTER; and, I think, has been added by a later hand, in order to make this distinction<\/I>, as every Masoretic<\/I> Bible has something of this kind at the end of each book. The verse is wanting in one of Kennicott’s<\/I> and one of De Rossi’s<\/I> MSS.; in another<\/I> it is written without points, to show that it does not belong to the text, and in three<\/I> others it is written separately<\/I> from the text. It is found, however, in all the ancient Versions<\/I>. The Chaldee<\/I> finishes thus: “Blessed be the name of the Lord in this world. Amen and Amen. Blessed be the name of the Lord in the world to come. Amen and Amen.” And the reader will find no difficulty to subscribe his Amen, so be it.<\/P> <\/P> ANALYSIS OF THE EIGHTY-NINTH PSALM<\/B><\/P> <\/P> In this Psalm the stability and perpetuity of Christ’s kingdom, of which the kingdom of David was but a type, are excellently described and foretold.<\/P> <\/P> The parts<\/I> of this Psalm are these: –<\/P> <\/P> I. The argument<\/I> and sum<\/I> of the whole; the loving-kindness and the truth of God, Ps 89:1-2<\/span>.<\/P> <\/P> II. The particular instance<\/I> of God’s goodness and truth in making a covenant with David, Ps 89:3-4<\/span>.<\/P> <\/P> III. A doxology<\/I> in which God is praised for his wonders, faithfulness, power, providence, justice, judgment, mercy, and truth, Ps 89:3-15<\/span>.<\/P> <\/P> IV. The happy state<\/I> of God’s people, Ps 89:15-19<\/span>.<\/P> <\/P> V. A special example<\/I> of God’s goodness towards his Church, exemplified<\/I> in David, but verified<\/I> in Christ, Ps 89:20-28<\/span>.<\/P> <\/P> VI. How David’s posterity should be dealt with<\/I>, on their disobedience, Ps 89:29-38<\/span>.<\/P> <\/P> VII. An expostulation<\/I> on the contrary events, where the psalmist deplores the ruined state of the Jewish kingdom, Ps 89:38-47<\/span>.<\/P> <\/P> VIII. A petition<\/I> for mercy and restoration, Ps 89:48-51<\/span>.<\/P> <\/P> IX. The conclusion<\/I>, in which the psalmist blesseth God for the hope he has in his favour, in all states, Ps 89:52<\/span>.<\/P> <\/P> I. The argument<\/I> or sum<\/I> of the Psalm set down in the first verse<\/I>, and amplified by the reason in the second<\/I>.<\/P> <\/P> 1. “I will sing.” I will set this forth in a song; because, 1. It is the fittest way to express joy for any thing. 2. It will be best inculcated in this way. 3. It will be more easily remembered; and, 4. More easily delivered to others, in order to be remembered. Many ancient histories had not been preserved at all, had they not been delivered in poetry<\/I>.<\/P> <\/P> 2. “Of thy mercies.” Plurally, for they are many; and a song of this kind should be of all<\/I>.<\/P> <\/P> 3. “For ever.” Intentionally, not in himself, not actually; for as a wicked man, could he live always, would sin always; so a good man, could he live here for ever, would sing for ever of the mercies of the Lord.<\/P> <\/P> 4. “With my mouth will I make known,” c. While I live I will make them known, and when I am dead they shall be known by the record which I leave behind. His reason for it is, because God’s mercy is everlasting it is therefore proper to be the subject of everlasting song.<\/P> <\/P> 1. “For I have said.” This is an indubitable truth.<\/P> <\/P> 2. “Mercy shall be built up for ever.” It is not exhausted in one age, but, as a house built on a strong foundation, it shall be firm, and last from age to age.<\/P> <\/P> 3. “Thy faithfulness shalt thou establish.” As is thy mercy<\/I>, so is thy faithfulness, perpetual as the heavens.<\/P> <\/P> II. For the proof of God’s goodness and truth he produces the instance of the covenant made with David, where he brings in God speaking: – <\/P> <\/P> 1. “I have made a covenant with my chosen.” I have made this covenant through my mere mercy, not on account of their merits. I have chosen David, not because he deserved<\/I> it, but because he is fit for it.<\/P> <\/P> 2. “I have sworn.” In compassion to the weakness of men, I have condescended to bind myself by an oath; and the covenant and the oath are extant. 2Sa 7:11<\/span>.<\/P> <\/P> 3. The tenor of the covenant is, “Thy seed will I establish for ever, and build up thy throne to all generations.” Thy seed<\/I> – this is true of Christ only, who was of the seed of David, and of whose kingdom there shall be no end. The words are not to be understood of David’s earthly kingdom, but of Christ’s spiritual kingdom, for that alone will be established for ever.<\/P> <\/P> III. A Doxology. What the psalmist undertook in the first<\/I> part he now performs, and thus he begins: “The heavens shall praise.” By these some understand the Church, and the preachers in the Church; others, the angels<\/I>: both are true. GOD’S followers<\/I> and his angels<\/I> praise him; and the subject of their praise is: – <\/P> <\/P> 1. God’s wondrous works<\/I>, and his truth<\/I>. 2. the manner in which he showed his works and his truth, in promising the Messiah, and in so faithfully keeping that promise.<\/P> <\/P> And now he sings praise to his majesty, setting forth his power in three<\/I> respects: – <\/P> <\/P> 1. By way of comparison; there is nothing in heaven or earth equal to it, Ps 89:6-8<\/span>.<\/P> <\/P> 2. By his agency in governing the world: as, for example, the sea<\/I>, Thou stillest the raging of it, c.<\/P> <\/P> 3. The creation of all things the world and its fulness.<\/P> <\/P> The other part of the praise, sung both by the prophets and the angels, is taken from his attributes, summed up in Ps 89:14<\/span>: “Justice and judgment are the habitation of thy throne; mercy and truth shall go before thy face.”<\/P> <\/P> He represents God as a great King sitting in his throne; the basis<\/I> of which is, 1. Justice<\/I> and Judgment<\/I>. 2. The attendants<\/I> are mercy<\/I> and truth<\/I>.<\/P> <\/P> 1. Justice, which defends his subjects, and does every one right.<\/P> <\/P> 2. Judgment, which restrains rebels, and keeps off injuries.<\/P> <\/P> 3. Mercy, which shows compassion, pardons, supports the weak.<\/P> <\/P> 4. Truth, that performs whatsoever he promiseth.<\/P> <\/P> IV. And in regard that God is powerful, just, merciful, faithful, he takes an occasion to set out the happy condition of God’s people, who live under this King.<\/P> <\/P> “Blessed are the people that know the joyful sound:” that is, do know that God is present with them, and his kingly Majesty is at hand to protect them. The phrase is taken from Moses<\/I>. For the law was given by sound of trumpet. The calling of the feasts was by sound of trumpet: at that sound they removed; at that sound they assembled. Balaam<\/I> said, “The sound of a king is among them.” Happy, then, are the people that know the joyful sound. God presents their King speaking, ruling, defending, pardoning therm. Or it may refer to the year of jubilee, (see the notes.) That they are happy, the effects do evince; which are: – <\/P> <\/P> 1. “They shall walk in the light of thy countenance,” i.e., though beset with troubles, yet they shall walk confidently, being assured of God’s favour.<\/P> <\/P> 2. “In thy name shall they rejoice all the day long.” Their joy is firm.<\/P> <\/P> 3. “In thy righteousness shall they be exalted.” They shall get a name, strength. In their union and communion with God they shall be happy.<\/P> <\/P> Confident, yea, joyful and strong they are in all temptations; which yet they have not from themselves. All is from God. For “thou art the glory of their strength, and in thy favour our horn shall be exalted. For the Lord is our defence, the Holy One of Israel is our King.”<\/P> <\/P> V. The doxology being now ended, and the happiness of God’s people expressed and proved, the prophet now enlarges himself upon the covenant formerly mentioned. Ps 89:4-5<\/span>, exemplified in David<\/I>, but truly verified in Christ<\/I>. Which he continues to verse 30<\/span>. Ps 89:6-30<\/span><\/P> <\/P> 1. “Then,” i.e., when David<\/I> was chosen to be king, and invested with the regal robe.<\/P> <\/P> 2. “Thou spakest in vision to thy Holy One.” To Samuel<\/I> for his anointing; and saidst,<\/P> <\/P> 3. “I have laid help upon one that is mighty; I have exalted one chosen out of the people.” That is, David<\/I> in type, but Christ<\/I> in the antitype. So explained, “I have found David<\/I> my servant; with my holy oil have I anointed him.”<\/P> <\/P> To which there follow the promises made to him: – <\/P> <\/P> 1. For his establishment and confirmation in the throne: “With whom my hand shall be established; mine arm also shall strengthen him.”<\/P> <\/P> 2. For protection against his enemies: “The enemy shall not exact upon him, nor the son of wickedness afflict him.”<\/P> <\/P> 3. A conquest over his enemies: “And will beat down his foes before his face, and plague them that hate him.”<\/P> <\/P> 4. And that there be no doubt of the performance of these ample promises, nor yet those that follow, the prophet interposes the cause, viz., the faithfulness and mercy of God. In mercy he said it, and it should so come to pass: “But my faithfulness and mercy shall be with him.” And now he goes on: – <\/P> <\/P> 5. “His horn shall be exalted.” His power shall be greatly increased.<\/P> <\/P> And this his exaltation appears: – <\/P> <\/P> 1. In the dilatation of his empire: “I will set his hand also in the sea, and his right hand in the rivers,” i.e., from the sea to Euphrates<\/I>, 2Sa 8:3<\/span>.<\/P> <\/P> 2. In the honour done him, to call GOD Father, his God, his Rock: “He shall call to me, Thou art my Father, my God, and the Rock of my salvation.”<\/P> <\/P> 3. Then that God asserts and fixes this prerogative upon him, acknowledging him to be his Son; his first-born Son: “Also I will make him my first-born, higher than the kings of the earth.”<\/P> <\/P> 4. In the perpetuity of his kingdom, which is rightly attributed to God’s mercy; as Ps 89:25<\/span>: “My mercy will I keep for him for evermore, and my covenant shall stand fast with him.”<\/P> <\/P> 5. In the promise made to his seed: “His seed also will I make to endure for ever, and his throne as the days of heaven.”<\/P> <\/P> VI. And next the prophet puts a case, and answers it: But what, if David’s<\/I> seed transgress God’s covenant, break his laws, violate his statutes, become rebels and disobedient; will God then keep<\/I> covenant with them! shall his seed endure for ever? and his throne<\/I> as the days of heaven<\/I>? To this doubt God answers, Ps 89:30-38<\/span>; showing us how David’s seed, if they transgress, shall be dealt with.<\/P> <\/P> 1. “If his children forsake my law;” that is, my whole doctrine of worship, religion, faith, c.<\/P> <\/P> 2. “And walk not in my judgments” i.e., in those laws which set out rewards and punishments.<\/P> <\/P> 3. “If they break my statutes.” Those statutes I have set down for my service, the rites, ceremonies, new moons, Sabbaths, sacrifices, circumcision, passover, c.<\/P> <\/P> 4. “And keep not my commandments” that is, the decalogue and moral law. In a word, if they become vicious in their morals, and profane, and rebels in my worship and religion.<\/P> <\/P> This then shall happen unto them, – escape they shall not, but shall soundly smart for it. They shall feel, – 1. The rod<\/I>; and, 2. The scourge<\/I>. Then,<\/P> <\/P> 1. “I will visit (that is, punish) their transgression with the rod.”<\/P> <\/P> 2. “And their iniquity with stripes.” Which was often done by the Babylonians, Antiochus<\/I>, c. And yet in judgment I will remember mercy. I will remember my covenant, my promise, my word, my oath, and will make that good. I will not totally cast off David’s seed which I mean not after the flesh, for that is long since cast off, but after the Spirit. Christ<\/I>, which was of the seed of David<\/I>, and those which are his seed, viz., the Church, shall enjoy the benefit of my covenant and oath for ever: “Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing gone out of my lips.”<\/P> <\/P> And that there be no doubt of this, he brings in God repeating his oath and covenant.<\/P> <\/P> 1. His oath: “Once have I sworn by my holiness;” that is, by myself, who am holy.<\/P> <\/P> 2. His covenant: “That I will not lie unto David; for his seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven.” As the sun and moon are not liable to any ruinous mutations no more is this covenant: they must endure to the end of the world; and so must this covenant. They are faithful witnesses in heaven; and so we are to seek for the performance of this covenant in heaven; not in the earth the covenant being about a heavenly kingdom, not an earthly; it being evident that the kingdom of David<\/I> on earth has failed many ages since: but that of Christ<\/I> shall never fail.<\/P> <\/P> VII. Now that David’s<\/I> kingdom did fail, or at least was brought to a low ebb, is the complaint in the following words, which flesh and blood considering, gave a wrong judgment upon it, as if God did nothing less than perform his oath and covenant. This is what the prophet lays to God’s charge: “But thou hast cut off and abhorred, thou hast been wroth with thine anointed.” Both king and people are cast aside, than which nothing seems more contrary to thy covenant.<\/P> <\/P> Thou hast made void the covenant of the servant, of which there are many lamentable consequences: – <\/P> <\/P> 1. “His crown is cast to the ground.” The glory of his kingdom trampled upon.<\/P> <\/P> 2. “His hedges broken down.” His strongholds brought to ruin.<\/P> <\/P> 3. “All that pass by the way spoil him.” He is exposed to all rapine and plunder.<\/P> <\/P> 4. “He is a reproach to his neighbour.” Exposed to all contumely and disgrace.<\/P> <\/P> 5. “Thou hast set up the right hand of his enemies, and made all his adversaries to rejoice.” Thou seemest to take part with the enemy against him, and makest him to exult and rejoice in oppressing him.<\/P> <\/P> 6. “Thou hast also turned the edge of his sword, (blunted his sword that was wont to slay,) and hast not made him to stand in the battle,” but to fly and turn his back.<\/P> <\/P> 7. “Thou hast made his glory (the glory dignity, authority of his kingdom) to cease, and cast his crown to the ground.”<\/P> <\/P> 8. “The days of his youth hast thou shortened;” cut him off in the prime and strength of his years. “Thou hast covered him with shame;” made his opulent, glorious kingdom ignominious; which was true in divers of David’s<\/I> posterity, especially Jehoiakim<\/I>.<\/P> <\/P> These were the sad complaints which the prophet pours out; but he quickly recovers and recalls his thoughts; and that he may move God to help, he falls to prayer, which is very pathetic.<\/P> <\/P> VIII. He considers the nature of God as kind, loving, merciful, slow to anger; and asks: – <\/P> <\/P> 1. “How long, Lord? wilt thou hide thyself for ever?” Hide thy favour?<\/P> <\/P> 2. “Shall thy wrath burn like fire?” An element that hath no mercy.<\/P> <\/P> He then uses other arguments, pathetically expressed, to move God to pity: – <\/P> <\/P> 1. Drawn from the brevity of man’s life: “Remember how short my time is.”<\/P> <\/P> 2. From the end for which man was created; not in vain, but to be an object of God’s goodness and favour.<\/P> <\/P> 3. From the weakness and disability of man. His life is short; and can he lengthen it? “What man is he that liveth, and shall not see death?” Yea, though he live long, yet he is a mortal creature: “Shall he deliver his soul from the grave?”<\/P> <\/P> 4. From the covenant, of which he puts God in mind: “Lord, where are thy former lovingkindnesses, which thou swarest to David in thy truth?”<\/P> <\/P> 5. From the ignominy, scorns, sarcasms, by enemies cast upon them, which he desires God to look upon. 1. “Remember, Lord, the reproach of thy servant.” 2. “And how I do bear in my bosom.” Not spoken afar off, but in my hearing, and to my face, as if poured and emptied into my bosom; the rebukes<\/I> not of this or that man, but of many people<\/I>.<\/P> <\/P> 6. And lastly, that these reproaches, in effect, fall upon God. For they who reproach God’s servants are his enemies: “Remember the reproaches” – 1. “Wherewith thine enemies have reproached, O Lord.” 2. “Wherewith they have reproached the footsteps of thine anointed,” i.e., either whatsoever he says or does; or else by footsteps<\/I> is to be understood the latter end of David’s<\/I> kingdom, which was indeed subject to reproach. 3. But the Chaldee<\/I> paraphrast by footsteps<\/I> understands the coming of the Messiah in the flesh; which, because it was long promised and men saw not performed, many derided, mocked, and reproached, as vain.<\/P> <\/P> IX. The close of this long Psalm is a benediction<\/I>, by which the prophet, after his combat with flesh and blood about the performance of the covenant, composes his troubled soul, and acquiesces in God; blessing him for whatever falls out, breaking forth into: – <\/P> <\/P> 1. “Blessed be the Lord for evermore:” Blessed be his name, who does and orders all things for the best of his people, although in the midst of calamities and troubles he seems to desert them.<\/P> <\/P> 2. And that we may know that he did this from his heart, he seals it with a double Amen. “Amen, Amen.” So I wish it; so be it.<\/P> <\/p>\n Let thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people by his hand; I do and will heartily bless and praise thee for them, and encourage myself with them, not doubting but thou wilt consider and take away all our reproaches, and in thine own due time (which is the best) send him who is the consolation and expectation of Israel, and the desire of all nations. <\/P><\/p>\n 52. Blessed,<\/B> &c.denotesreturning confidence (Ps34:1-3<\/span>). <\/P> Amen, and Amen<\/B>closesthe third book of Psalms.<\/P><\/p>\n Blessed be the Lord for evermore<\/strong>,…. In this world, and in the world to come, as the Targum; for reproaches and afflictions for Christ’s sake, since they work together for good; as Job blessed the Lord in the midst of his troubles, Job 1:21<\/span>, or rather the psalmist, viewing, by a spirit of prophecy, Christ rising from the dead, ascending to heaven, sitting at the right hand of God, and interceding for the application of all the blessings of the covenant; and now, seeing all before objected and complained of was reconcilable to the love, covenant, and oath of God, breaks out into this benediction, and with it closes the psalm; which agrees with Christ, not only as God over all, blessed for ever, but as Mediator, who, as such, is made most blessed for evermore; see Ps 21:6<\/span>. These are not the words of the copier of the Psalms, blessing God for assistance in prosecuting the work thus far, which is the sense of some Jewish writers mentioned by Aben Ezra and Kimchi, but of the psalmist himself:<\/p>\n Amen, and Amen<\/strong>; which words are added to express the wish and faith of the psalmist; and the word is repeated to denote the vehemence and strength of the same. Here ends the third part of the book of Psalms, and so the Syriac version closes it. [See comments on Ps 41:13]<\/span>.<\/p>\n [See comments on Ps 72:20]<\/span>.<\/p>\n (Heb.: 89:53)<\/strong> The closing doxology of the Third Book.<\/p>\n 52. Blessed be Jehovah for ever! I am surprised why some interpreters should imagine, that this verse was added by some transcriber in copying the book, affirming, that it does not correspond with the context: as if the language of praise and thanksgiving to God were not as suitable at the close of a psalm as at the opening of it. I have therefore no doubt, that the prophet, after having freely bewailed the calamities of the Church, now, with the view of allaying the bitterness of his grief, purposely breaks forth into the language of praise. As to the words Amen, and Amen, I readily grant, that they are here employed to distinguish the book. (561) But whoever composed this psalm, there is no doubt, that by these words of rejoicing, the design of the writer was to assuage the greatness of his grief in the midst of his heavy afflictions, that he might entertain the livelier hope of deliverance. <\/p>\n (561) Or, as if our Redeemer were slow-paced, halt, or lame, and his Church should never behold his steps. With this agrees the Chaldee paraphrase: — “The slowness of the footsteps of the feet of thy Messiah or anointed.” Kimchi renders, “the delays of the Messiah;” “the discourse,” he observes, “being of those who say that he will never come.” A similar style of speech has been employed by the enemies of the gospel, as Calvin goes on to observe, who scoffingly asked in the days of the apostles, and who still ask, “Where is the promise of his coming?” 2Pe 3:4<\/span>. <\/p>\n The Psalmist cannot conclude, however trying the personal exercises of the soul may be, without taking confidence in divine faithfulness, and proclaiming Jehovah’s glory in the contemplation of it. At all events, the Lord shall be blessed forevermore. As if he had said, What signifies all discouragements within me, or around me; without, though fightings; and within, though fears; yet the Lord reigneth, let the earth rejoice. God my Father is faithful, Jesus liveth, his blood and righteousness are the same, and the Holy Ghost sets to his seal that God is true. Hence I will put a double Amen to it; so it is, and so it must and ever shall be, Amen. Jehovah is blessed forever and ever; and let all the people say, Amen.<\/p>\n<\/p>\n REFLECTIONS<\/p>\n<\/p>\n MY soul, did Ethan; determine to sing of the covenant-mercies of the Lord, and to make this the song of his rejoicing forever: and wilt thou suffer thine harp to hang upon the willows? Wilt thou not take it down, and proclaim the same covenant faithfulness of Jehovah to all generations? Hear what the Lord God himself hath said concerning it. – Mercy is by Jehovah himself built up forever: yea, the sure mercies of David. And is not Christ this mercy? Are not all mercies, that are real mercies, founded in him, and flowing wholly from him? Is it not Jesus that gives sweetness, value, enjoyment, and continuance to every mercy? And do not all blessings truly derive their very, property as blessings, from Jesus? Oh! blessed consideration! Mercy is built forever. Jehovah hath made a covenant with his chosen; and hence in the word and oath of Jehovah, all blessings, temporal, spiritual, and eternal, are secured. Hallelujah.<\/p>\n<\/p>\n And hast thou, my soul, heard and known this joyful sound? Art thou walking in the light of the divine countenance? Art thou rejoicing in Jesus all the day: and in his righteousness art thou making thy boast? Is this holy One, this almighty One, this chosen One of God, thy chosen? And dost thou say of him, this is He whom my soul loveth? Lord, do thou choose our heritage for us!<\/p>\n<\/p>\n Holy Father! my soul desires to bow down before thy footstool, under a deep sense of sin. In how many ways, and in how many and various paths of transgression, have I forsaken thy laws, and walked not in thy judgments! Lord, I accept the punishment of my iniquity, and bless thee for the precious nevertheless in thy covenant-engagements to Jesus, whereby thou hast said, that thou wilt not lie unto David. For his sake, Lord, help me to rest upon the full assurance of all thy covenant promises, that his seed shall endure forever, and his throne as the sun before thee. May my soul exultingly rejoice in the Lord, and for the triumphs of Christ, cry out in the same language with thy servant, Blessed be the Lord forevermore. Amen, and Amen.<\/p>\n Psa 89:52 Blessed [be] the LORD for evermore. Amen, and Amen.<\/p>\n Ver. 52. Blessed be the Lord, &c.<\/strong> ] sc.<\/em> For a Christ; or for adversity as well as for prosperity; and this not formally and slightly, but earnestly, and with utmost affection, Amen, and Amen.<\/p>\n NASB (UPDATED) TEXT: Psa 89:52<\/p>\n 52Blessed be the Lord forever!<\/p>\n Amen and Amen.<\/p>\n Psa 89:52 God will work it out! He will be both just and merciful. He will be true to His word!<\/p>\n This phrase is not part of Psalms 89 but the closing doxology of Book III of the Psalter (i.e., the other books also close with doxologies, Ps. 4:14; Ps. 72:18-19; Ps. 106:48).<\/p>\n Amen See SPECIAL TOPIC: AMEN .<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.<\/p>\n 1. Read this Psalm as a whole; what is the subject of the Psalm?<\/p>\n 2. Explain the difference between an unconditional covenant and a conditional covenant.<\/p>\n 3. Define lovingkindness and faithfulness.<\/p>\n 4. How is this Psalm related to 2 Samuel 7?<\/p>\n 5. Does the OT use Mesopotamian, Egyptian, and Canaanite mythology? If so, why?<\/p>\n 6. How is the Israeli king a son of God?<\/p>\n 7. Does this Psalm have a Messianic aspect? If so, how?<\/p>\n Psa 89:52<\/p>\n Psa 89:52<\/p>\n DOXOLOGY<\/p>\n “Blessed be Jehovah forevermore.<\/p>\n Amen, and Amen.”<\/p>\n This, of course, is no part of the psalm; it is the doxology marking the end of Book III of the Psalter. The feature of these impressive doxologies is their double Amen, and Amen.<\/p>\n E.M. Zerr:<\/p>\n Psa 89:52. Blessed be the .Lord means that he was to be adored and praised. This adoration was due Him for all of his goodness. Amen and amen is a phrase with no added meaning to what the word would have if used only once. It was repeated for the sake of emphasis and denoted a firm approval of what had been said. The definition of the word in both the original and in the English is, “so be it.”<\/p>\n Blessed: This verse ends the third book of the Psalter; and is thought to have been added by a later hand, as it is wanting in two manuscripts, in another written without points, and in three others written separately from the text; though it is found in all the versions. Psa 41:13, Psa 72:18, Psa 72:19, Psa 106:48, Neh 9:5, Hab 3:17-19, Mat 6:13, 1Ti 1:17 <\/p>\n Reciprocal: Num 5:22 – Amen 1Ch 29:10 – Blessed be thou Jer 28:6 – Amen Rom 9:5 – Amen 1Co 14:16 – Amen Rev 7:12 – Amen Rev 19:4 – Amen<\/p>\n Psa 89:52. Blessed be the Lord for evermore Let thine enemies reproach thee, and thy promises concerning the sending of the Messiah, and the deliverance of thy people; I do, and will, heartily bless and praise thee for them, and encourage myself with them, not doubting but thou wilt take away all our reproaches, and in thine own due time send Him who is the consolation and expectation of Israel, and the desire of all nations. Thus, whatever at any time may be our distress, either as a community, or as individuals, still we are to believe, still to hope, still to bless, and praise Jehovah, whose word is true, whose works are faithful, whose chastisements are mercies, and all whose promises are, in Christ Jesus, yea and amen, for evermore. Horne. <\/p>\n Blessed [be] the LORD forevermore. Amen, and Amen. 52. The doxology marks the close of Book iii. Cp. Psa 41:13; Psa 72:18-19; Psa 106:48. In P.B.V. it is joined, somewhat incongruously, to the preceding verse. But though it is no part of the original Psalm, it is entirely in harmony with the spirit of it, … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 89:52”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15390","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15390","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15390"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15390\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15390"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15390"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15390"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"