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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.
But the rest of this psalm runs thus: “Where are Thine ancient compassions, Lord, which Thou swarest unto David in Thy truth? Remember, Lord, the reproach of Thy servants, which I have borne in my bosom of many nations; wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the change of Thy Christ.” Now it may with very good reason be asked whether this is spoken in the person of those Israelites who desired that the promise made to David might be fulfilled to them; or rather of the Christians, who are Israelites not after the flesh but after the Spirit. This certainly was spoken or written in the time of Ethan, from whose name this psalm gets its title, and that was the same as the time of David’s reign; and therefore it would not have been said, “Where are Thine ancient compassions, Lord, which Thou hast sworn unto David in Thy truth?” unless the prophet had assumed the person of those who should come long afterwards, to whom that time when these things were promised to David was ancient.
"Wherewith Your enemies have blasphemed You, O Lord" [Psalm 89:51], both Jews and Pagans. "Wherewith they have blasphemed." Wherewith have they blasphemed You? "With the change of Your Anointed." They objected that Christ died, and was crucified. Madmen, what is your reproach? Although there is now no one to use it: yet supposing some still remaining that so speak, what is your reproach? That Christ died? He was not destroyed, but changed. He is styled "dead" on account of the three days. Wherewith then have your enemies blasphemed You? Not with the loss, not with the perdition of Your Anointed, but with His "change." He was changed from temporal to eternal life: He was changed from the Jews to the Gentiles; He was changed from earth to heaven. Let then Your vain enemies blaspheme You still for the change of Your Anointed. Would that they may be changed: they will not in that case blaspheme the change of Christ, which displeases them since they themselves will not be changed. "For there is no change with them, and they fear not God."
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SUMMARY
Psalms 89:51 captures the psalmist's poignant lament, embedded within a broader cry that wrestles with the apparent failure of God's eternal covenant promises to King David. It powerfully conveys the profound humiliation, scorn, and suffering endured by God's chosen king and, by extension, the entire nation of Israel, at the hands of their adversaries. The verse underscores how the enemies' mockery of the Davidic monarch's authority and progress is perceived as a direct and grievous insult to the LORD Himself, prompting a fervent appeal for divine intervention and vindication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 89:51 employs several powerful literary devices to convey its poignant message and amplify the psalmist's distress. The most prominent is Repetition, specifically the anaphora of "wherewith they have reproached." This emphatic repetition underscores the relentless and painful nature of the enemies' taunts, driving home the depth of the humiliation felt by the psalmist and the Davidic king. There is also a strong use of Apostrophe, as the psalmist directly addresses "O LORD," a rhetorical device that intensifies the emotional appeal and highlights the belief that God is the ultimate one who can intervene and vindicate. Furthermore, the phrase "footsteps of thine anointed" functions as a form of Metonymy or Synecdoche, where "footsteps" (a part or an associated concept) stands for the entire reign, authority, or even the very person and destiny of the Davidic king. This emphasizes that the enemies are not just attacking the king's physical presence but the entire spiritual and political reality of the Davidic covenant. The verse, as part of a larger Lament, also embodies the characteristic expressions of sorrow, complaint, and petition found in this psalm genre.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 89:51 resonates deeply with the broader biblical narrative concerning God's covenant faithfulness and the suffering of His chosen ones. The reproach against the Davidic king, God's "anointed," highlights the profound tension between divine promise and human experience, a theme frequently explored throughout the Psalms and prophetic literature. It underscores that challenges to God's chosen leaders are ultimately challenges to God Himself, invoking His honor and demanding His intervention. This understanding of vicarious suffering and the implication of God's name in the trials of His people is a recurring motif, pointing to the ultimate vindication that God brings, often through unexpected means.
REFLECTION AND APPLICATION
Psalms 89:51 offers a profound lens through which to view the experiences of God's people throughout history and in our contemporary world. It serves as a powerful reminder that faithfulness to God and His purposes often invites scorn and opposition from those who reject Him. The "reproach of thine anointed" can be understood as the suffering endured by those who bear God's name and walk in His ways, whether they are leaders, communities, or individual believers. In a world that often mocks faith, dismisses spiritual authority, or ridicules those who stand for biblical truth, this verse provides solace and a framework for understanding such trials. It teaches us to bring our pain, humiliation, and the perceived dishonor of God's name directly to Him, trusting that our suffering for His sake is not overlooked and that He is ultimately concerned with His own honor and the vindication of His faithful ones. Just as the psalmist appealed to the LORD, we too can find strength in knowing that God will ultimately defend His name and His people, transforming reproach into honor in His perfect timing.
Questions for Reflection
FAQ
What is the significance of "thine anointed" in this verse?
Answer: The term "thine anointed" translates the Hebrew word mâshîyach (H4899), which is the root of "Messiah" or "Christ." In the Old Testament, it primarily refers to kings, priests, and sometimes prophets who were consecrated for their office by being anointed with oil, signifying divine selection and authority. In Psalms 89:51, it specifically points to the king from David's lineage, the recipient of God's eternal covenant promises. The enemies' reproach against this "anointed" king is therefore not just a political or military slight, but a direct challenge to God's chosen representative and, by extension, to God's own faithfulness and power. It highlights the sacred nature of the king's office and the gravity of the insult.
How does this verse relate to the broader context of Psalm 89?
Answer: Psalms 89:51 serves as the climactic expression of lament within the psalm. The first half of Psalms 89 celebrates God's unwavering covenant with David, promising an eternal dynasty (Psalm 89:3-4). However, the second half, starting around Psalm 89:38, shifts dramatically to a desperate cry of distress, as the psalmist observes the apparent collapse of the Davidic monarchy and the humiliation of the king. Verse 51 encapsulates this anguish, expressing the deep pain of seeing God's promises seemingly negated by the enemies' scorn. It sets up the psalmist's final, desperate plea for God to remember and act, bridging the gap between God's faithfulness and the dire human experience.
CHRIST-CENTERED FULFILLMENT
Psalms 89:51 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, the true and final Anointed One, the Messiah. The reproach endured by the Davidic king in this psalm powerfully foreshadows the unparalleled scorn and humiliation faced by Jesus, who was truly God's chosen Son, the rightful heir to David's throne (Luke 1:32-33). His "footsteps"—His earthly walk, His public ministry, His claims of divine authority, and ultimately His path to the cross—were met with intense opposition, mockery, and derision from His enemies (Matthew 27:39-44). The reproach against Jesus was not merely a human rejection; it was a direct assault on God's redemptive plan and His very character, as Jesus Himself was God incarnate (John 1:14). Yet, unlike the Davidic king whose earthly kingdom crumbled, Jesus' suffering and reproach led not to defeat but to ultimate triumph and vindication. God raised Him from the dead, exalted Him to the highest place, and gave Him the name that is above every name (Philippians 2:9-11), demonstrating that the reproach endured by His Anointed One was part of a divine plan to secure an eternal kingdom and salvation for all who believe, forever silencing the taunts of His enemies.