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Commentary on Psalms 89 verses 38–52
In these verses we have,
I. A very melancholy complaint of the present deplorable state of David's family, which the psalmist thinks hard to be reconciled to the covenant God made with David. "Thou saidst thou wouldst not take away thy lovingkindness, but thou hast cast off." Sometimes, it is no easy thing to reconcile God's providences with his promises, and yet we are sure they are reconcilable; for God's works fulfil his word and never contradict it. 1. David's house seemed to have lost its interest in God, which was the greatest strength and beauty of it. God had been pleased with his anointed, but now he was wroth with him (Psa 89:38), had entered into covenant with the family, but now, for aught he could perceive, he had made void the covenant, not broken some of the articles of it, but cancelled it, Psa 89:39. We misconstrue the rebukes of Providence if we think they make void the covenant. When the great anointed one, Christ himself, was upon the cross, God seemed to have cast him off, and was wroth with him, and yet did not make void his covenant with him, for that was established for ever. 2. The honour of the house of David was lost and laid in the dust: Thou hast profaned his crown (which was always looked upon as sacred) by casting it to the ground, to be trampled on, Psa 89:39. Thou hast made his glory to cease (so uncertain is all earthly glory, and so soon does it wither) and thou hast cast his throne down to the ground, not only dethroned the king, but put a period to the kingdom, Psa 89:44. If it was penned in Rehoboam's time, it was true as to the greatest part of the kingdom, five parts of six; if in Zedekiah's time, it was more remarkably true of the poor remainder. Note, Thrones and crowns are tottering things, and are often laid in the dust; but there is a crown of glory reserved for Christ's spiritual seed which fadeth not away. 3. It was exposed and made a prey to all the neighbours, who insulted over that ancient and honourable family (Psa 89:40): Thou hast broken down all his hedges (all those things that were a defence to them, and particularly that hedge of protection which they thought God's covenant and promise had made about them) and thou hast made even his strong-holds a ruin, so that they were rather a reproach to them than any shelter; and then, All that pass by the way spoil him (Psa 89:41) and make an easy prey of him; see Psa 80:12, Psa 80:13. The enemies talk insolently: He is a reproach to his neighbours, who triumph in his fall from so great a degree of honour. Nay, every one helps forward the calamity (Psa 89:42): "Thou hast set up the right hand of his adversaries, not only given them power, but inclined them to turn their power this way." If the enemies of the church lift up their hand against it, we must see God setting up their hand; for they could have no power unless it were given them from above. But, when God does permit them to do mischief to his church, it pleases them: "Thou hast made all his enemies to rejoice; and this is for thy glory, that those who hate thee should have the pleasure to see the tears and troubles of those that love thee." 4. It was disabled to help itself (Psa 89:43): "Thou hast turned the edge of his sword, and made it blunt, that it cannot do execution as it has done; and (which is worse) thou hast turned the edge of his spirit, and taken off his courage, and hast not made him to stand as he used to do in the battle." The spirit of men is what the Father and former of spirits makes them; nor can we stand with any strength or resolution further than God is pleased to uphold us. If men's hearts fail them, it is God that dispirits them; but it is sad with the church when those cannot stand who should stand up for it. 5. It was upon the brink of an inglorious exit (Psa 89:45): The days of his youth hast thou shortened; it is ready to be cut off, like a young man in the flower of his age. This seems to intimate that the psalm was penned in Rehoboam's time, when the house of David was but in the days of its youth, and yet waxed old and began to decay already. Thus it was covered with shame, and it was turned very much to its reproach that a family which, in the first and second reign, looked so great, and made such a figure, should, in the third, dwindle and look so little as the house of David did in Rehoboam's time. But it may be applied to the captivity in Babylon, which, in comparison with what was expected, was but the day of the youth of that kingdom. However, the kings then had remarkably the days of their youth shortened, for it was in the days of their youth, when they were about thirty years old, that Jehoiachin and Zedekiah were carried captives to Babylon.
From all this complaint let us learn, 1. What work sin makes with families, noble royal families, with families in which religion has been uppermost; when posterity degenerates, it falls into disgrace, and iniquity stains their glory. 2. How apt we are to place the promised honour and happiness of the church in something external, and to think the promise fails, and the covenant is made void, if we be disappointed of that, a mistake which we now are inexcusable if we fall into, since our Master has so expressly told us that his kingdom is not of this world.
II. A very pathetic expostulation with God upon this. Four things they plead with God for mercy: -
1.The long continuance of the trouble (Psa 89:46): How long, O Lord! wilt thou hide thyself? For ever? That which grieved them most was that God himself, as one displeased, did not appear to them by his prophets to comfort them, did not appear for them by his providences to deliver them, and that he had kept them long in the dark; it seemed an eternal night, when God had withdrawn: Thou hidest thyself for ever. Nay, God not only hid himself from them, but seemed to set himself against them: "Shall thy wrath burn like fire? How long shall it burn? Shall it never be put out? What is hell, but the wrath of God, burning for ever? And is that the lot of thy anointed?"
2.The shortness of life, and the certainty of death: "Lord, let thy anger cease, and return thou, in mercy to us, remembering how short my time is and how sure the period of my time. Lord, since my life is so transitory, and will, ere long, be at an end, let it not be always so miserable that I should rather choose no being at all than such a being." Job pleads thus, Job 10:20, Job 10:21. And probably the psalmist here urges it in the name of the house of David, and the present prince of that house, the days of whose youth were shortened, Psa 89:45.
(1.)He pleads the shortness and vanity of life (Psa 89:47): Remember how short my time is, how transitory I am (say some), therefore unable to bear the power of thy wrath, and therefore a proper object of thy pity. Wherefore hast thou made all men in vain? or, Unto what vanity hast thou created all the sons of Adam! Now, this may be understood either, [1.] As declaring a great truth. If the ancient lovingkindnesses spoken of (Psa 89:49) be forgotten (those relating to another life), man is indeed made in vain. Considering man as mortal, if there were not a future state on the other side of death, we might be ready to think that man was made in vain, and was in vain endued with the noble powers and faculties of reason and filled with such vast designs and desires; but God would not make man in vain; therefore, Lord, remember those lovingkindnesses. Or, [2.] As implying a strong temptation that the psalmist was in. It is certain God has not made all men, nor any man, in vain, Isa 45:18. For, First, If we think that God has made men in vain because so many have short lives, and long afflictions, in this world, it is true that God has made them so, but it is not true that therefore they are made in vain. For those whose days are few and full of trouble may yet glorify God and do some good, may keep their communion with God and get to heaven, and then they are not made in vain. Secondly, If we think that God has made men in vain because the most of men neither serve him nor enjoy him, it is true that, as to themselves, they were made in vain, better for them had they not been born than not to be born again; but it was not owing to God that they were made in vain; it was owing to themselves; nor are they made in vain as to him, for he has made all things for himself, even the wicked for the day of evil, and those whom he is not glorified by he will be glorified upon.
(2.)He pleads the universality and unavoidableness of death (Psa 89:48): "What man" (what strong man, so the word is) "is he that liveth and shall not see death? The king himself, of the house of David, is not exempted from the sentence, from the stroke. Lord, since he is under a fatal necessity of dying, let not his whole life be made thus miserable. Shall he deliver his soul from the hand of the grave? No, he shall not when his time has come. Let him not therefore be delivered into the hand of the grave by the miseries of a dying life, till his time shall come." We must learn here that death is the end of all men; our eyes must shortly be closed to see death; there is no discharge from that war, nor will any bail be taken to save us from the prison of the grave. It concerns us therefore to make sure a happiness on the other side of death and the grave, that, when we fail, we may be received into everlasting habitations.
3.The next plea is taken from the kindness God had for and the covenant he made with his servant David (Psa 89:49): "Lord, where are thy former lovingkindnesses, which thou showedst, nay, which thou swaredst, to David in thy truth? Wilt thou fail of doing what thou hast promised? Wilt thou undo what thou hast done? Art not thou still the same? Why then may not we have the benefit of the former sure mercies of David?" God's unchangeableness and faithfulness assure us that God will not cast off those whom he has chosen and covenanted with.
4.The last plea is taken from the insolence of the enemies and the indignity done to God's anointed (Psa 89:50, Psa 89:51): "Remember, Lord, the reproach, and let it be rolled away from us and returned upon our enemies." (1.) They were God's servants that were reproached, and the abuses done to them reflected upon their master, especially since it was for serving him that they were reproached. (2.) The reproach cast upon God's servants was a very grievous burden to all that were concerned for the honour of God: "I bear in my bosom the reproach of all the mighty people, and am even overwhelmed with it; it is what I lay much to heart and can scarcely keep up my spirits under the weight of." (3.) "They are thy enemies who do thus reproach us; and wilt thou not appear against them as such?" (4.) They have reproached the footsteps of thy anointed. They reflected upon all the steps which the king had taken in the course of his administration, tracked him in all his motions, that they might make invidious remarks upon every thing he had said and done. Or, if we may apply it to Christ, the Lord's Messiah, they reproached the Jews with his footsteps, the slowness of his coming. They have reproached the delays of the Messiah; so Dr. Hammond. They called him, He that should come; but, because he had not yet come, because he did not now come to deliver them out of the hands of their enemies, when they had none to deliver them, they told them he would never come, they must give over looking for him. The scoffers of the latter days do, in like manner, reproach the footsteps of the Messiah when they ask, Where is the promise of his coming? Pe2 3:3, Pe2 3:4. The reproaching of the footsteps of the anointed some refer to the serpent's bruising the heel of the seed of the woman, or to the sufferings of Christ's followers, who tread in his footsteps, and are reproached for his name's sake.
III. The psalm concludes with praise, even after this sad complaint (Psa 89:52): Blessed be the Lord for evermore, Amen, and amen. Thus he confronts the reproaches of his enemies. The more others blaspheme God the more we should bless him. Thus he corrects his own complaints, chiding himself for quarrelling with God's providences and questioning his promises; let both these sinful passions be silenced with the praises of God. However it be, yet God is good, and we will never think hardly of him; God is true, and we will never distrust him. Though the glory of David's house be stained and sullied, this shall be our comfort, that God is blessed for ever, and his glory cannot be eclipsed. If we would have the comfort of the stability of God's promise, we must give him the praise of it; in blessing God, we encourage ourselves. Here is a double Amen, according to the double signification. Amen - so it is, God is blessed for ever. Amen - be it so, let God be blessed for ever. He began the psalm with thanksgiving, before he made his complaint (Psa 89:1); and now he concludes it with a doxology. Those who give God thanks for what he has done may give him thanks also for what he will do; God will follow those with his mercies who, in a right manner, follow him with their praises.
Let us therefore see whether God fulfils His promises. After these stern penalties which have been recorded as having been inflicted upon this people and kingdom, that God might not be supposed to have fulfilled His promises in it, and so not to grant another kingdom in Christ, of which kingdom there shall be no end; the Prophet addresses Him in these words, "Lord, how long will You hide Yourself unto the end?" [Psalm 89:46]. For possibly it was not from them and to the end; because "blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved." [Romans 11:25] But in the mean while "shall Your wrath burn like fire."
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SUMMARY
Psalms 89:46 presents a profound and urgent lament from the psalmist, Ethan the Ezrahite, addressing God with a series of desperate rhetorical questions. It is a raw expression of the tension between God's unwavering covenant promises to David and the present reality of national devastation and perceived divine abandonment. The verse encapsulates a cry for divine intervention, questioning the duration of God's apparent withdrawal and the intensity of His consuming wrath, reflecting a deep spiritual anguish amidst severe hardship and a profound theological crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 89:46 masterfully employs several rhetorical questions to convey the psalmist's deep anguish, frustration, and desperate plea for divine action. These questions are not seeking information but are powerful expressions of lament and an urgent appeal to God's character. The phrase "How long, LORD?" is a classic example of apostrophe, a direct and impassioned address to God, emphasizing the personal and intense nature of the psalmist's plea. The verse also uses powerful metaphor in "shall thy wrath burn like fire," equating God's anger to a consuming flame, which vividly emphasizes its destructive, purifying, and overwhelming power. This imagery creates a strong emotional impact, communicating the intensity of the suffering experienced. Furthermore, the concept of God "hiding Himself" is an instance of anthropomorphism, attributing human actions or characteristics (concealment) to God, reflecting the human experience of feeling abandoned and longing for His perceived presence and intervention. The entire verse functions as a concise yet potent lament, a recognized biblical genre characterized by a cry to God, a description of suffering, a complaint, an expression of trust, and a petition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 89:46 stands as a powerful testament to the biblical tradition of lament, demonstrating that honest, even challenging, questioning of God is a legitimate and vital component of a robust faith. It grapples with the profound tension between God's unchanging character and covenant promises (His hesed, or steadfast love) and the often-painful realities of human experience, particularly when divine judgment or apparent absence is perceived. The psalmist's raw cry acknowledges God's sovereignty even in His perceived wrath and withdrawal, appealing to His character for intervention. This verse underscores the enduring truth that God is capable of handling the rawest human emotions and doubts, inviting believers to bring their deepest struggles before Him, trusting that His ultimate faithfulness will prevail, even when circumstances seem to contradict it. It highlights the mystery of divine providence and the need for persistent faith amidst incomprehensible suffering, affirming that true faith can endure the wrestling with God.
REFLECTION AND APPLICATION
Psalms 89:46 offers profound solace and permission for believers navigating seasons of prolonged suffering, confusion, or perceived divine silence. It validates the human experience of doubt and despair, assuring us that it is not a sign of weak faith to cry out to God with "How long?" or to question His apparent withdrawal. The psalmist's raw honesty encourages us to bring our unfiltered emotions, our deepest questions, and our most agonizing fears directly before the Lord. In a world that often pressures us to maintain a facade of constant strength and unwavering certainty, this verse reminds us that true faith includes the wrestling, the lament, and the persistent appeal to God's character, even when His ways seem inscrutable. It teaches us to lean into the tension between God's promises and our present pain, trusting that He hears our cries and that His faithfulness, though sometimes delayed from our perspective, ultimately endures beyond our comprehension. This psalm invites us to cultivate a faith that is resilient enough to question, yet anchored enough to persist in prayer, knowing that God is big enough for our doubts and compassionate enough for our tears, and that He will ultimately reveal His steadfast love.
Questions for Reflection
FAQ
Is it wrong to question God or express anger towards Him, as the psalmist does here?
Answer: No, it is not wrong. Psalms 89:46, along with many other psalms of lament (e.g., Psalms 22), demonstrates that the biblical tradition embraces honest and raw expressions of human emotion, including questioning God, expressing frustration, and even anger. These laments are not expressions of unbelief but rather profound acts of faith. The psalmist, despite feeling abandoned and experiencing God's wrath, still addresses God directly, indicating a fundamental belief in His existence, His power, and His ultimate ability to intervene. This act of bringing one's deepest struggles to God, rather than turning away from Him, is a testament to the intimacy and authenticity of the covenant relationship. It shows that God is big enough to handle our doubts and emotions, inviting us into a relationship where we can be fully transparent with Him, trusting that He hears and cares.
CHRIST-CENTERED FULFILLMENT
Psalms 89:46, with its poignant cry of "How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?", finds its ultimate Christ-centered fulfillment not in the absence of suffering, but in the person and work of Jesus Christ, who perfectly embodies the tension between divine promise and human experience. While the psalmist laments God's perceived wrath and hiddenness, Jesus, on the cross, experienced the full weight of God's wrath against sin, crying out, "My God, my God, why have you forsaken me?" This cry from Matthew 27:46 (also recorded in Mark 15:34) echoes the very lament of Psalm 89 and other psalms, demonstrating that Christ himself entered into the deepest human experience of abandonment and divine judgment. He did not hide from God's wrath but fully absorbed it, becoming the ultimate sacrifice for sin, thereby turning God's wrath away from those who believe in Him (e.g., Romans 5:9 and 1 Thessalonians 1:10). Through His suffering, death, and resurrection, Jesus became the faithful Davidic King whose throne is truly everlasting, fulfilling the covenant promises of 2 Samuel 7 in a way that no earthly king could. Thus, the lament of Psalm 89:46, while expressing deep human pain, ultimately points to the One who bore that pain and, in doing so, secured an eternal hope where God will never again hide His face from His redeemed people, but will dwell with them forever (e.g., Revelation 21:3-4).