Psalms 89:37

Translation
King James Version
It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.
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KJV (with Strong's)
It shall be established H3559 H8735 for ever H5769 as the moon H3394, and as a faithful H539 H8737 witness H5707 in heaven H7834. Selah H5542.
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Complete Jewish Bible
It will be established forever, like the moon, which remains a faithful witness in the sky." (Selah)
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Berean Standard Bible
like the moon, established forever, a faithful witness in the sky.” Selah
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American Standard Version
It shall be established for ever as the moon, Andasthe faithful witness in the sky. [Selah
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World English Bible Messianic
It will be established forever like the moon, the faithful witness in the sky.” Selah.
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Geneva Bible (1599)
He shalbe established for euermore as the moone, and as a faythfull witnes in the heauen. Selah.
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Young's Literal Translation
As the moon it is established--to the age, And the witness in the sky is stedfast. Selah.
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See also
Jeremiah 31:35Jeremiah 31:36Psalms 104:19Genesis 1:14Genesis 1:18Genesis 9:13Genesis 9:16
In the KJVVerse 15,364 of 31,102

Study This Verse

SUMMARY

Psalms 89:37 serves as a profound declaration of God's unwavering faithfulness and the eternal nature of His covenant, particularly with the Davidic line. Situated within a psalm that commences with exuberant praise for God's steadfast love and covenant promises but dramatically shifts into a lament over their apparent failure, this verse stands as a defiant reassertion of divine reliability. It anchors hope by comparing the permanence of God's word and covenant to the enduring constancy of the moon and a celestial, faithful witness, affirming that God's promises are as unshakeable and predictable as the cosmos He created.

CONTEXT

  • Literary Context: Psalm 89, attributed to Ethan the Ezrahite, is a complex and emotionally charged composition. It opens with a magnificent celebration of God's steadfast love and faithfulness, particularly as expressed in His covenant with David (verses 1-18). The psalmist recounts the divine promises of an eternal dynasty and an everlasting throne for David's descendants, echoing the foundational covenant found in 2 Samuel 7:12-16. However, a dramatic and poignant shift occurs from verse 38 onward, as the psalmist laments the current state of the Davidic king and kingdom, which appears to be in utter disarray and defeat, seemingly contradicting God's earlier, unconditional promises. The king is disgraced, the kingdom shattered, and God's anger seems to be poured out, as vividly depicted in passages like Psalms 89:38-45. Verse 37, therefore, functions as a crucial pivot or a profound statement of faith before the full weight of the lament is expressed. It is a confident affirmation of the covenant's eternal nature, even when present circumstances suggest otherwise, setting up the profound tension between divine promise and human experience that defines the latter half of the psalm. It serves as a theological anchor, a truth to cling to amidst the impending questions and despair.
  • Historical & Cultural Context: The Davidic covenant was not merely a historical agreement; it was central to Israel's national identity, political stability, and messianic hope. It promised a perpetual dynasty, a secure throne, and a king who would rule justly. Historically, Psalm 89 likely reflects a period of profound national distress and humiliation for the Davidic monarchy, possibly during the Babylonian exile (586 BC) or a similar devastating defeat where the Davidic king was overthrown, Jerusalem sacked, and the temple destroyed. Such catastrophic events would have severely tested the people's faith in God's covenant promises, making the lament in the latter half of the psalm deeply resonant. In ancient Near Eastern societies, the moon was a consistent and predictable celestial body, crucial for agricultural cycles, navigation, and marking time. It therefore served as a powerful cultural symbol of reliability and order. The idea of a "witness in heaven" would have resonated deeply, implying a cosmic, unchangeable testimony to divine truth, far beyond human fallibility, political upheaval, or military defeat. This celestial witness underscored the idea that God's word was not merely a human agreement but a divinely guaranteed reality.
  • Key Themes:
    • Divine Faithfulness (Hebrew: Emunah): The core message of Psalms 89:37 is God's absolute and unchanging faithfulness. Despite the apparent failure of the Davidic line and the suffering of Israel, the psalmist asserts that God's character remains steadfast. His promises are not subject to human failure, shifting political landscapes, or the passage of time. This faithfulness is presented as an inherent attribute of God, as reliable as the natural order He established. It serves as a foundational truth that undergirds all of God's interactions with humanity, providing an anchor for hope even when circumstances seem to contradict His word. This theme is central to the entire psalm, as seen in the opening praise of God's steadfast love (e.g., Psalms 89:1-2).
    • Eternal Covenant: The verse explicitly underscores the permanence of God's promises, specifically the Davidic covenant, which is declared to be "established for ever." This covenant foretold a king whose throne would endure perpetually (2 Samuel 7:16). The psalmist clings to this eternal aspect, even when the immediate reality of the Davidic dynasty appears to be crumbling. This theme points forward to the ultimate fulfillment of this covenant in Jesus Christ, the Messiah, whose kingdom is indeed eternal and whose reign knows no end, as prophesied in passages like Luke 1:32-33).
    • Reliability of God's Word: By comparing the covenant's establishment to the moon's enduring presence, the psalmist highlights the unwavering certainty and predictability of God's word. Just as the moon reliably appears night after night, guiding travelers and marking time, God's promises are firm and dependable. This imagery reassures the reader that God's declarations are not arbitrary or fleeting but are foundational truths upon which all creation and redemption rest. It is a testament to the fact that God's word, once spoken, will inevitably come to pass, a concept echoed in Isaiah 40:8).
    • Hope Amidst Despair: In a psalm grappling with profound distress and questioning God's apparent abandonment, this verse offers a beacon of hope. It functions as a powerful reminder that even when God's promises seem unfulfilled from a human perspective, His underlying commitment remains unshaken. It encourages the reader to look beyond immediate circumstances to the unchanging character of God and the eternal nature of His word, providing a theological framework for enduring suffering with faith. This tension between promise and present reality is a key feature of the psalm, with verse 37 providing the necessary counterpoint to the later lament.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Established (Hebrew, kûwn', H3559): The Hebrew verb כּוּן (kûwn, H3559) means "to be erect," "to be firm," "to be secure," "to be prepared," or "to be fixed." In the Niphal stem, as used here, it conveys the sense of being "made firm," "established," "confirmed," or "rendered sure." Coupled with the phrase "for ever" (לְעוֹלָם, l'olam), it powerfully conveys an unshakeable, perpetual, and divinely ordained foundation. It implies not just existence, but a stable, enduring existence that cannot be overthrown or altered, reflecting God's absolute control and purpose.
  • Moon (Hebrew, yârêach', H3394): The Hebrew word יָרֵחַ (yârêach, H3394) refers to the moon. In ancient cultures, the moon, with its consistent cycles of waxing and waning, and its enduring presence in the night sky, served as a universal symbol of stability, regularity, and predictability. Its reliability in marking time and seasons made it a natural and powerful metaphor for the unwavering certainty of God's promises. It represents an aspect of God's ordered creation that testifies to His own unchanging nature and the reliability of His cosmic decrees.
  • Faithful (Hebrew, ʼâman', H539): The Hebrew verb אָמַן (ʼâman, H539) means "to build up or support," "to foster," "to render (or be) firm or faithful," "to trust or believe," or "to be permanent or quiet." In its participial form here (ne'eman), it describes something or someone as "trustworthy," "reliable," "sure," or "verified." When applied to a "witness," it signifies a testimony that is absolutely true and can be depended upon without question, reinforcing the idea of divine veracity and the unassailable truth of God's covenant.
  • Witness (Hebrew, ʻêd', H5707): The Hebrew word עֵד (ʻêd, H5707) concretely refers to a "witness" or abstractly to "testimony." In this context, it refers to a reliable, enduring testimony to God's truthfulness and the permanence of His covenant. When paired with "faithful" (ne'eman), it forms a powerful phrase denoting an undeniable and trustworthy affirmation. While often interpreted as referring to the moon itself, it can also suggest a broader celestial or divine decree that stands as an unchallengeable testament to God's word.

Verse Breakdown

  • "It shall be established for ever as the moon": This clause declares the absolute and eternal stability of God's covenant, specifically the Davidic covenant. The verb "established" (נָכוֹן, nakon, Niphal participle of kûwn) emphasizes its firm, unshakeable, and divinely fixed nature. The comparison "as the moon" (כְּיָרֵחַ, k'yârêach) provides a powerful natural analogy for this permanence. Just as the moon reliably appears and completes its cycles, a constant presence in the heavens, so too God's covenant is eternally reliable and will never fail or be annulled. This imagery speaks to the cosmic order reflecting divine faithfulness, implying that God's promises are as integral to the universe as its celestial bodies.
  • "and [as] a faithful witness in heaven": This phrase further reinforces the immutable nature of God's promise. The "faithful witness" (עֵד נֶאֱמָן, ʻêd ne'eman) is most commonly understood as a direct reference to the moon itself, which stands as a silent, enduring testimony in the sky to God's truthfulness and the reliability of His word. Alternatively, it could refer to a divine decree or a celestial entity that perpetually testifies to God's covenantal integrity. The location "in heaven" (בַּשָּׁחַק, bashachaq, H7834, often translated "in the sky" or "in the clouds") underscores the divine origin and cosmic scope of this witness, implying that God's faithfulness is not merely a terrestrial matter but is affirmed by the very fabric of the universe, beyond human manipulation or decay.
  • "Selah": This technical musical or liturgical term, appearing frequently in the Psalms, is generally understood as an instruction for a pause, either for a musical interlude or for silent reflection. In the context of Psalms 89:37, "Selah" invites the reader or worshiper to pause and deeply ponder the profound truth just declared: the eternal, unwavering faithfulness of God and the absolute reliability of His covenant promises, despite any present circumstances that might suggest otherwise. It serves as an emphatic exclamation mark on a foundational theological truth, urging meditation on God's unshakeable character before the psalm delves into lament.

Literary Devices

Psalms 89:37 employs several potent literary devices to convey its message of divine faithfulness and the enduring nature of God's covenant. The most prominent is Simile, clearly evident in the phrase "as the moon," which directly compares the enduring nature of God's covenant to the predictable and constant presence of the moon in the night sky. This simile is powerfully reinforced by Symbolism, where the moon itself becomes a profound symbol of stability, regularity, and reliability, drawing on its universally recognized characteristics in ancient cultures. The phrase "a faithful witness in heaven" can be interpreted as a form of Personification or Metaphor, attributing the quality of "witness" to the moon or to a broader celestial entity, implying that the cosmos itself testifies to God's truth and covenantal integrity. The repetition of ideas related to permanence and certainty ("established for ever," "faithful witness") serves as Emphasis, underscoring the psalmist's unwavering conviction in God's reliability, even when faced with contradictory evidence. Finally, the inclusion of "Selah" functions as a Rhetorical Device, prompting a deliberate pause for solemn reflection and meditation on the profound theological truth just articulated, allowing its weight to settle deeply upon the listener or reader before the narrative shifts.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 89:37 profoundly connects to the broader biblical narrative of God's covenantal faithfulness. It establishes that God's promises are not contingent on human performance or shifting circumstances but are rooted in His immutable character. This verse provides a theological bedrock for understanding that even when God's people experience periods of profound suffering or apparent abandonment, His underlying commitments remain unshaken. The Davidic covenant, declared eternal here, foreshadows the ultimate, everlasting covenant established through Christ, demonstrating a beautiful continuity in God's redemptive plan. The reliability of the moon as a natural constant points to the even greater reliability of the Creator's word, assuring believers that what God has promised, He will surely perform, regardless of how bleak the present reality may appear. It is a testament to the fact that God's character is the ultimate guarantee of His word.

REFLECTION AND APPLICATION

Psalms 89:37 offers immense encouragement for believers navigating seasons of doubt, disappointment, or perceived divine silence. When life presents challenges, and God's promises seem distant or unfulfilled, this verse calls us to remember His unchanging nature. Just as the moon reliably orbits and shines, a constant presence in the heavens, so God's Word and His covenant promises are steadfast and true. Our hope is founded not on fleeting circumstances, our own fluctuating emotions, or the instability of human institutions, but on the eternal, faithful character of God Himself. This truth empowers us to persevere in faith, trusting that God's plans, though sometimes inscrutable in the present, will ultimately prevail according to His perfect timing and unwavering faithfulness. It invites us to rest in the certainty of His character, to anchor our souls in His unshakeable word, even when the world around us seems to contradict His promises. This verse serves as a powerful reminder that God is always faithful, even when we are faithless, and His word will stand forever.

Questions for Reflection

  • How does the imagery of the "moon" and a "faithful witness in heaven" strengthen your trust in God's promises, especially when circumstances seem to contradict them?
  • In what areas of your life do you find it challenging to believe in God's unwavering faithfulness, and how might meditating on this verse bring you comfort and renewed hope?
  • How does understanding the eternal nature of God's covenant, as declared in this verse, shape your long-term hope for yourself, your community, and the world, particularly in times of uncertainty?

FAQ

What is the significance of the moon as a symbol in this verse?

Answer: The moon serves as a powerful and universally understood symbol of constancy and reliability. In ancient times, the moon's predictable cycles were crucial for marking time, seasons, and agricultural activities, making it a natural metaphor for dependability. By comparing God's covenant to the moon, the psalmist emphasizes that God's promises are as regular, dependable, and enduring as the celestial bodies He created. It suggests that just as the moon faithfully appears night after night, maintaining its course and illuminating the darkness, so God's word and commitments are utterly trustworthy and will never fail. It's a visible, natural testament to the invisible, unchanging character of God, providing a tangible anchor for faith in His covenantal faithfulness.

How does "Selah" function in Psalms 89:37?

Answer: "Selah" is a technical term found frequently in the Psalms, often interpreted as a musical or liturgical instruction. While its precise meaning is debated among scholars, it is commonly understood as a cue for a pause—either for a musical interlude, a moment of reverent silence, or for the reader/worshiper to stop and reflect deeply on the preceding words. In Psalms 89:37, "Selah" serves to emphasize the profound truth that has just been declared: God's eternal faithfulness and the unshakeable nature of His covenant. It invites a solemn moment of meditation, allowing the weight and significance of God's reliability to sink into the heart and mind, especially before the psalm shifts dramatically into a lament that questions this very faithfulness. It acts as an exclamation point, calling for a moment of profound theological contemplation.

CHRIST-CENTERED FULFILLMENT

Psalms 89:37 finds its ultimate and most profound fulfillment in the person and reign of Jesus Christ. The "eternal covenant" with David, promising an everlasting throne and a perpetual dynasty, culminates perfectly in Jesus, who is the promised descendant of David. His kingdom is indeed "established for ever," as declared by the angel Gabriel in Luke 1:32-33. Just as the moon is a "faithful witness in heaven" to God's constancy and the order of His creation, so Jesus Himself is revealed as "the faithful witness" (Revelation 1:5) to God's truth, love, and redemptive plan. His resurrection from the dead and subsequent ascension confirm the eternal nature of His reign, establishing a kingdom that will never end, fulfilling ancient prophecies like Daniel 7:14. The New Covenant, inaugurated through Christ's sacrificial blood, is superior and everlasting (Hebrews 8:6-13), fulfilling and transcending the temporary and conditional aspects of the Old Covenant. Thus, the unwavering faithfulness of God, celebrated in Psalms 89:37, is perfectly embodied and eternally secured in Jesus Christ, who is "the same yesterday and today and forever" (Hebrews 13:8), the ultimate guarantee of God's promises.

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Commentary on Psalms 89 verses 19–37

I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–37. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 89
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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