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Commentary on Psalms 89 verses 19–37
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 3:5), 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 55:3. I will make an everlasting covenant with you, even the sure mercies of David, Act 13:34. 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 (Psa 89:19): 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, Sa2 7:12-17. Then, when the Holy One of Israel was their king (Psa 89:18), 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, Mat 11:27. 2. How it was sworn to and ratified (Psa 89:35): 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 (Sa1 20:17); 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 7:21); 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, Psa 2:6. 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 9:6. 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 33:24. 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 13:9. 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 (Psa 89:21): 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 (Psa 89:22): 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, Joh 14:30. Nay, they not only shall not prevail against him, but they shall fall before him (Psa 89:23): 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 13:14. 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, Luk 19:27. (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us (Psa 89:24): 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 (Psa 89:28): 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, Jde 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 8:6. 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 (Exo 23:21), 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 (Psa 89:25): 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 11:15), 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 (Sa2 7:14), 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, Joh 20:17), 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, Pe1 3:22.
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, Psa 89:38. 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 (Sa2 7:14, Sa2 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, etc., - 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 11:7.
(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 2:13. 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 (Psa 89:30) by omissions, and break his statutes (Psa 89:31) by commissions. There are spots which are the spots of God's children, Deu 32:5. 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 (Psa 89:32): 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, Amo 3:2. 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 (Psa 89:33): 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 (Psa 89:33), I will not lie unto David, Psa 89:35. 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.
Listen for your confirmation in hope, for your security, if you know yourself to be among the members of Christ. "I have sworn once by My holiness that I will not lie unto David" [Psalm 89:35]. Do you wait till God swear a second time? How often is He to swear, if in one oath He is false? One oath He made for our life, who sent His Only One to die for us. "I have sworn once by My holiness, that I will not lie unto David." "His seed shall endure for ever" [Psalm 89:36]. His seed endures for ever; because the Lord knows them that are His. "And His seat is like as the sun before me:" "and as the moon perfect for evermore: and the faithful witness in heaven" [Psalm 89:37]. They are His seat, in whom He sits and reigns. But if His seat, His members also; because even our members are the seat of our head. See how all our other members sustain our head: but the head supports nothing above itself, but is itself supported by the rest of our limbs, as if the whole body of a man were the seat of his head. His seat, therefore, all in whom God reigns, "shall be like as the sun before Me," He says: because the righteous in the kingdom of My Father "shall shine like the sun." [Matthew 13:43] But the sun is meant in a spiritual, not a bodily sense, as that which shines from Heaven, which He makes to rise upon the just and unjust. [Matthew 5:45] Finally, that sun is not before men's eyes only, but even those of cattle and the smallest insects; for which of the vilest animals sees not that sun? What does he say to distinguish the sun meant here? "Like as the sun before Me." Not before men, before the flesh, before mortal animals, but "before Me, and as the moon." But what moon? One "that is perfect for evermore." For although that moon which we know becomes perfect, the next day she begins to wane, after her orb is full. "He shall be as the moon perfect for evermore," He says. His seat shall be made perfect as the moon, but that moon is one which will be perfect for evermore. If as the sun, why also as the moon? The Scriptures usually signify by the moon the mortality of this flesh, because of its increasings and decreasings, because of its transitory nature. The moon is also interpreted as Jericho: one who was descending from Jerusalem to Jericho fell among robbers: [Luke 10:30] for he was descending from immortality to mortality. Similar then is the flesh to that moon, which every month suffers increase and decrease: but that flesh of ours will be perfect in the resurrection: "and a faithful witness in heaven." Thus then, if it was our mind only that would be perfected, he would compare us only to the sun: if our body only, to the moon; but as God will perfect us in both, in respect of the mind it is said, "like as the sun before Me," because God only sees the mind: and "as the moon," so is the flesh: which "shall be made perfect for evermore," in the resurrection of the dead: "and a faithful witness in Heaven," because all that was asserted of the resurrection of the dead was true. I beseech you, hear this again more clearly, and remember it: for I know that some understand, while others are yet enquiring perhaps what I meant. There is no article of the Christian faith which has encountered such contradiction as that of the resurrection of the flesh. Finally, He who was born for a sign that should be spoken against, resumed His own flesh after death to meet the caviller; and He who could have so completely cured His wounds that their scars would have entirely vanished, retained those scars in His body, that He might cure the wounds of doubt in the heart. Indeed nothing has been attacked with the same pertinacious, contentious contradiction, in the Christian faith, as the resurrection of the flesh. On the immortality of the soul many Gentile philosophers have disputed at great length, and in many books they have left it written that the soul is immortal: when they come to the resurrection of the flesh, they doubt not indeed, but they most openly deny it, declaring it to be absolutely impossible that this earthly flesh can ascend to Heaven. Thus that moon shall be perfect for evermore, and shall be the faithful witness in heaven against all gain-sayers.
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SUMMARY
Psalm 89:36 stands as a profound declaration of Yahweh's unwavering fidelity to His covenant with King David, a promise of an enduring dynasty and an eternal throne. This verse encapsulates the divine guarantee that David's lineage and royal authority would persist perpetually, established with the same steadfastness and reliability as the sun in its daily course, directly under God's watchful eye. It serves as a pivotal affirmation of divine commitment, providing an unshakeable foundation of hope even amidst the psalm's subsequent lament over apparent covenant failure, ultimately pointing to a fulfillment beyond earthly kingship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 89:36 employs several potent literary devices to convey its message of enduring divine promise. The most prominent is Metaphor, specifically in the phrase "his throne as the sun." The sun, a universal symbol of constancy, light, and life, is used to illustrate the unwavering and perpetual nature of David's kingdom. Just as the sun reliably appears each day, so too will David's throne endure. This is further strengthened by Hyperbole in the phrase "shall endure for ever," which, while literally meaning eternity, also hyperbolically emphasizes the extreme longevity and divine guarantee of the dynasty, pushing beyond human limitations to a divine scale. The entire verse functions as a powerful piece of Covenant Language, echoing and reaffirming the solemn, binding promises made by God to David, using terms that denote absolute certainty and divine commitment. The psalmist uses these devices to build an unshakeable foundation of hope before delving into the subsequent lament, intensifying the dramatic tension of the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 89:36 is a cornerstone verse for understanding the enduring nature of God's covenants and His faithfulness despite human failure or apparent setbacks. It profoundly shapes the biblical narrative by establishing the expectation of an eternal Davidic king, a promise that transcends the historical failures of earthly monarchs and the temporary dissolution of the Davidic kingdom. Theologically, it underscores God's immutability and His commitment to His word, providing a vital counterpoint to the human experience of doubt and suffering. This verse asserts that God's plan for an eternal kingdom, rooted in the Davidic line, is as certain and reliable as the most predictable element of creation, the sun. It is a powerful declaration that God's promises are not subject to the vicissitudes of human history but are upheld by His divine power and steadfast love, ultimately pointing to a greater, spiritual reality.
REFLECTION AND APPLICATION
For the believer today, Psalm 89:36 serves as a profound anchor of hope and a testament to God's unyielding faithfulness. In a world marked by instability, broken promises, and fleeting power, this verse reminds us that there is a King whose reign is eternal and a kingdom that will never end. It encourages us to fix our gaze not on the temporary circumstances of life or the shifting sands of human politics, but on the enduring reality of God's sovereign plan, which culminates in the eternal reign of Jesus Christ. When our faith is challenged by adversity, or when God's promises seem delayed or contradicted by present realities, this verse calls us to remember that God's word is as constant as the sun. It invites us to trust in His character, knowing that His ultimate purposes will prevail, providing a deep well of peace and perseverance in the face of uncertainty and inviting us to live as citizens of His unshakable kingdom.
Questions for Reflection
FAQ
How does Psalm 89:36 relate to the suffering described later in the psalm?
Answer: Psalm 89:36 serves as the theological high point and the foundational promise against which the psalmist's subsequent lament (starting from Psalm 89:38) is powerfully contrasted. The psalmist, having just recounted God's solemn and eternal promise to David's house, then cries out in anguish because the current national disaster (defeat, exile, humiliation) seems to directly contradict this divine guarantee. This juxtaposition highlights the profound tension between God's unchanging promises and the often-confusing realities of human experience. It forces the reader to grapple with the question of how God's faithfulness can be reconciled with suffering, ultimately pointing towards a future, perfect fulfillment beyond immediate circumstances and reminding us that God's ways are higher than our own.
Does "for ever" truly mean eternally, or just a long time?
Answer: While the Hebrew word ʻôwlâm (H5769), translated "for ever," can sometimes denote a very long period or a duration that extends indefinitely into the future, in the context of divine covenants and promises, especially concerning God's own nature or His kingdom, it carries the weight of true eternity, an unending duration. In Psalm 89:36, given the divine speaker ("before me") and the absolute nature of the promise concerning a perpetual "seed" and "throne," it points to an eternal, unending reign. This understanding is crucial for its Messianic fulfillment, as only Christ's kingdom is truly everlasting, as affirmed in passages like Luke 1:33 and Hebrews 1:8.
CHRIST-CENTERED FULFILLMENT
Psalm 89:36, with its resounding declaration of an eternal "seed" and a "throne as the sun," finds its ultimate and glorious fulfillment in Jesus Christ. While the promise was initially given to King David, the very terms "for ever" and "as the sun" necessitate a fulfillment beyond any earthly king or temporal dynasty, all of whom ultimately failed or passed away. Jesus, born of the virgin Mary, is explicitly identified as the "seed" of David, the rightful heir to David's throne. The angel Gabriel's announcement to Mary in Luke 1:32-33 directly links Jesus to this promise: "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." The New Testament consistently presents Jesus as the true Davidic King, the one in whom the covenant promises are perfectly realized. Peter, in his Pentecost sermon, explicitly states that David "being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne" (referencing 2 Samuel 7:12), foresaw and spoke of the resurrection of the Christ (Acts 2:29-36). Jesus is the "Root and the Offspring of David" (Revelation 22:16), the one whose kingdom is not of this world yet reigns eternally. Thus, the enduring throne, as constant as the sun, is the spiritual and cosmic reign of Christ, whose dominion truly has no end, fulfilling God's ancient promise in a way far grander than any earthly king could imagine (Hebrews 1:8) and establishing a kingdom that cannot be shaken (Hebrews 12:28).