Verse-by-Verse Bible Commentary
Psalms 89:20

Clarke's Commentary

Verse Psalms 89:20. I have found David my servant — This is the sum of what God had said in prophetic visions to his saints or holy persons, Samuel, Nathan, and Gad; see the parallel places in the margin. Here the psalmist begins to reason with God relative to David, his posterity, and the perpetuity of his kingdom; which promises appear now to have utterly failed, as the throne had been overturned, and all the people carried into captivity. But all these things may have reference to Christ and his kingdom; for we are assured that David was a type of the Messiah.

Bridgeway Bible Commentary

Psalms 89:0 Remember the covenant with David

Apparently Israel had suffered some military setback that threatened its existence. This caused some people to think that God had forsaken his anointed king. The psalmist therefore recalls the covenant promise God made to David to preserve his dynasty for ever, and on the basis of this he claims God’s help (1-4; see 2 Samuel 7:8-16).

Before speaking further of the covenant, the psalmist praises God for his majesty and greatness. None among the multitudes of glorious heavenly beings can compare with him (5-7). On the earth also he is all-powerful, crushing his foes, working wonders and administering justice (8-14). This one is the God of the people of Israel. He is their glory, joy and strength, the one who gave them their king (15-18).
Assured of God’s perfection and sovereignty, the psalmist turns to consider the covenant that God made with Israel. He outlines how God chose David to be his anointed king (19-20), gave him victory over all his enemies (21-23), enlarged his kingdom beyond the borders of Israel (24-25) and gave him power and glory (26-27). Above all, God made a covenant with David to establish his dynasty permanently (28-29). Even if some kings proved unworthy, God promised that he would not alter his plans. He had chosen the dynasty of David as the means of bringing the Messiah (30-37).
It seems now, however, that their great and powerful God has left them. Their covenant Lord appears to have forgotten his promises (38-39). The kingdom has been ruined, the city destroyed, the land plundered (40-41). Enemies are allowed to conquer as they please. The Davidic king has lost his throne and been openly disgraced (42-45). Why, then, does God not act? Certainly, some must die, but is he going to allow these enemies to conquer and kill until the king and his people are eventually wiped out (46-48)? The psalmist prays that God will remember his covenant promise to David, save his people from their present shame, and give them freedom under the rule of their Davidic king again (49-52).

BOOK 4: PSALMS 90-106

Coffman's Commentaries on the Bible

REGARDING DAVID

"Then thou spakest in vision to thy saints, And saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. I have found David my servant; With my holy oil have I anointed him: With whom my hand shall be established; Mine arm also shall strengthen him. The enemy shall not exact from him, Nor the son of wickedness afflict him. And I will beat down his adversaries before him, And smite them that hate him. But my faithfulness and my lovingkindness shall be with him; And in my name shall his horn be exalted I will set his hand also on the sea, And his right hand on the rivers. He shall cry unto me, Thou art my Father, My God, and the rock of my salvation. I also will make him my first-born, And the highest of the kings of the earth. My lovingkindness will I keep for him forevermore; And my covenant shall stand fast with him."

"I have laid help upon one that is mighty" This rather strange expression is rendered as follows in the RSV. "I have set the crown upon one who is mighty."

"I will set his hand also on the sea, and his right hand on the rivers" This is probably a reference to the ideal boundaries of the Davidic kingdom, i.e., from the Mediterranean Sea to the Euphrates. "Rivers" here is either an honorific plural for the Euphrates, or perhaps, a reference "to the land between the rivers," namely, Mesopotamia.

"I will make him my first-born, the highest of the kings of the earth" The Spirit of God here passes from what was written of the literal king David to that which is true of no other who ever lived, except the Son of God, that Greater David, called "The Son of David" (Matthew 1:1).

Christ is the "first-born of all creation, the first-born from the dead," the King of Kings and Lord of Lords, indeed the "highest of the kings of the earth."

"Such ideals were only partially fulfilled in David and his earthly successors; it is the Christ who perfectly fulfills them all in his spiritual kingdom."C. M. Miller, co-author with Anthony L. Ash, p. 310. But, of course, Israel never had the slightest understanding of the true meaning of all this.

CONCERNING THE DYNASTY

"In this section (Psalms 89:28-37), the psalmist extended the application of 2 Samuel 7 to David's line of successors. The words here are principally a poetical paraphrase of 2 Samuel 7:14."Alexander Maclaren, Vol. II, p. 497.

The application of the prophecy in 2 Samuel 7 was elaborated in these verses.

Barnes' Notes on the Whole Bible

I have found David my servant - That is, I found him among the sheepfolds; in humble life. I saw there one who was qualified for the high office of being the ruler of the nation, and I designated, or set him apart, for that office. The idea is, that there was in him a precious qualification for this work, and that God had seen this, and, in accordance with this, had summoned him to his service.

With my holy oil have I anointed him - By the hand of Samuel. 1 Samuel 16:13. Oil was used in setting apart prophets, priests, and kings. It was poured upon the person - emblematic of the pouring out upon him of wisdom and grace from on high to qualify him for his office.

Calvin's Commentary on the Bible

20I have found David my servant. The prophet confirms the same proposition, That there was nothing of royalty in David, who owed all to the sovereignty of God in preventing him by his grace. Such is the import of the wordfound, as if God had said, When I took him to elevate him, this proceeded entirely from my free goodness. The name servant, therefore, does not denote any merit, but is to be referred to the divine call. It is as if God had said, that he confirmed and ratified by his authority the sovereign power of David; and if He approved it, its legitimacy is placed beyond all doubt. The second clause of the verse affords an additional confirmation of God’s free election: With my holy oil have I anointed him. This anointing, which was not the fruit of David’s own policy, but which he obtained contrary to all expectation, was the cause of his elevation to the estate of royalty. God then having of himself, and according to his mere good pleasure, anticipated David, that he might anoint him king by the hand of Samuel, he justly declares that he found him. It is afterwards added, that he will be the guardian and protector of this kingdom of which he was the founder; for it is not his usual way to abandon his works after having commenced them, but, on the contrary, to carry them forward by a continued process of improvement to their completion.

Smith's Bible Commentary

Psalms 89:1-52

I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations ( Psalms 89:1-4 ).

Now in verse Psalms 89:3 , actually, the psalm begins with the psalmist declaring, "I will sing praises to the Lord; sing of His mercies. My mouth will make known His faithfulness." Now God responds to that. And verse Psalms 89:3 is God's response. And God's response goes actually clear on down to verse Psalms 89:37 . So God is speaking now. It's a prophecy as the psalmist now is speaking forth for God. "I have made a covenant with My chosen, I have sworn to David my servant." What did He swear to David? "Thy seed will I establish forever, and build up thy throne to all generations."

And the heavens shall praise thy wonders ( Psalms 89:5 ),

And now the psalmist comes back. Selah ends God's voice there. God will begin speaking again down a little ways further. So now the psalmist takes it up again. "And the heavens shall praise Thy wonders,"

O LORD: thy faithfulness also in the congregation of the saints. For who in heaven can be compared unto the LORD? who among the sons of the mighty can be likened unto Jehovah? God is greatly to be feared in the assembly of the saints ( Psalms 89:5-7 ),

Or reverenced, actually, in the assembly of the saints.

and to be had in reverence of all of them that are about him ( Psalms 89:7 ).

I think that we can learn quite a bit from the Jewish people concerning the reverence of God. I think that there is a tendency sometimes within the church circles of really not having the proper reverential attitude towards God. Sometimes we begin to get a little flippant about God. And we talk about the man upstairs and we begin to speak of God in irreverent kind of terms even. And I think that we need to be careful about this. We need to become aware and conscious of the greatness of God, the vastness of God. And to be always really just sort of in awe before Him.

There are some people that just by their very position command respect. Because Ronald Reagan has been elected as the next President of the United States, you wouldn't go up, you know, if you were at the airport and you saw him getting off the plane, you wouldn't go running up and say, "Well, Ronnie, all right man. Glad to see you made it, you know." Because of the position as President of the United States you would treat him with respect. You would have respect for the position that the man now has.

We have... living in a society that seems to try to break down this respect for authority. And it is a common thing among our society now of not really showing proper respect for authority. But that is a whole social breakdown. Not showing respect to police officers. Not showing respect to those that are in authority. It just shows a part of the whole social breakdown that is taking place. But it is tragic, because sometimes people also carry that disrespectful attitude over to God. And we should always, actually, hold God in the very highest of respect and reverence.

Now the Jews had such reverence for God that when the scribes would copy the scriptures, every time they came to the name Eloihim, God, in their text, they would take their pen and they would wash it. And then they would dip it in fresh ink to write the letters for God. If they came to the Adonai, the Lord, then they would take and get a fresh pen to write Adonai in the text. If they came to the consonants that stood for that holy name of God, the Y-H-V-H, they would go in and take a bath, change and put on fresh clothes and get a total fresh pen and dip it in ink and write the consonants. But they wouldn't put in the vowels because they felt that the name of God was so holy that they shouldn't even pronounce it in their minds and it should never be uttered from the lips of a person. They wouldn't dare even utter the name.

Now that I think is carrying it perhaps further than God intended, and yet, it does show a degree of reverence towards God that I think that somewhere in the middle of the pendulum we'll find the truth. They may be a little extreme on the one end of legalism, but I think that we tend towards an extreme on the other end, and that in the middle here we need ourselves to come more to the middle of a greater reverence and respect for God. That we don't just speak lightly of God, but we hold Him in highest esteem and respect. God is greatly to be reverenced in the assembly of the saints and to be had in reverence of all of them that are about Him.

O Jehovah God of hosts, who is a strong LORD like unto thee? or to thy faithfulness round about thee? For you rule the raging of the sea: when the waves arise, you still them. You have broken Rahab in pieces, as one that is slain; you have scattered your enemies with your strong arm. The heavens are yours, and the earth also is yours: as for the world and the fulness thereof, you have founded them. The north, the south you've created them: Tabor and Hermon shall rejoice in thy name. You have a mighty arm: strong is your hand, and high is your right hand. Justice and judgment are your habitation of thy throne: mercy and truth shall go before thy face. Blessed is the people that know the joyful sound: they shall walk, O LORD, in the light of thy countenance. And in thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. For you are the glory of their strength: and in thy favor our horn shall be exalted. For the LORD is our defense; and the Holy One of Israel is our King ( Psalms 89:8-18 ).

Now God responds to this. The psalmist declares of the greatness of God, declaring why He should be reverenced because of the fact that He rules over the earth, over the heavens, created the earth.

Then you spake in vision to the holy one, and said, I have laid up help upon one that is mighty; I have exalted one that is chosen out of the people. I have found David my servant; with my holy oil have I anointed him: With whom my hand shall be established: my arm shall also strengthen him. The enemy shall not exact upon him ( Psalms 89:19-22 );

That is, will not collect a tribute. He will not be paying tribute to the enemies. He will not be defeated and have to pay tribute to the enemies.

nor the son of wickedness afflict him. And I will beat down his foes before his face, and plague them that hate him. But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted ( Psalms 89:22-24 ).

The horn is a symbol of strength, and so the name of the Lord will be his strength.

I will set his hand also in the sea, and his right hand in the rivers. He shall cry unto me, Thou art my father, my God, and the rock of my salvation. Also I will make him my firstborn, higher than the kings of the eaRuth ( Psalms 89:25-27 ).

This, no doubt, has a double fulfillment not only in David, but also in that Seed that should come from David that will rule as King of kings and Lord of lords, even a prophecy of Jesus Christ.

My mercy will I keep for him for ever, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor allow my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. Once I have sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me ( Psalms 89:28-36 ).

Which, of course, goes on to the prophecy of Christ, "Who will sit upon the throne of David to order it and to establish it in righteousness and in judgment from henceforth, even forever. The zeal of the Lord of hosts will perform this" ( Isaiah 9:7 ). So God has sworn that Christ will sit upon the throne of David forever and ever.

It shall be established for ever as the moon, and as the faithful witness in heaven ( Psalms 89:37 ).

And the Selah brings us to the end of God's response to the psalmist. Now the psalmist declares:

But you have cast off and abhorred, you have been angry with your anointed. You have made void the covenant of your servant: you have profaned his crown by casting it to the ground. You have broken down all of his hedges; you have brought his strongholds to ruin. All that pass by the way spoil him: he is a reproach to his neighbors. Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice. Thou hast also turned the edge of his sword, and hast not made him to stand in the battle. You have made his glory to cease, and cast his throne down to the ground. The days of his youth have you shortened: and you've covered him with shame. How long, LORD? will you hide yourself for ever? shall thy wrath burn like fire? Remember how short my time is: wherefore hast thou made all men in vain? What man is he that lives, and shall not see death? shall he deliver his soul from the hand of the grave? Lord, where are thy former lovingkindnesses, which you swore to David in thy truth? Remember, Lord, the reproach of your servants; how I do bear in my bosom the reproach of all the mighty people; Wherewith your enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed ( Psalms 89:38-51 ).

And then the close of the third book of the psalms.

Blessed be Jehovah for evermore. Amen, and Amen ( Psalms 89:52 ).

I have mentioned before that each of the books of the psalms closes with a benediction, with the Amen, and Amen. That brings us to the end of the third book. And Psalms 90:1-17 begins the fourth book of the psalms. "

Dr. Constable's Expository Notes

Psalms 89

The writer of this royal psalm was Ethan, another wise Levitical musician in David’s service (1 Kings 4:31; 1 Chronicles 15:17-18). The occasion of writing is unclear. Judging from the content of the psalm it appears to have been a time after David had suffered defeat and some severe affliction.

Ethan interceded for the king, claiming the Davidic Covenant promises (cf. 2 Samuel 7:5-16; 1 Chronicles 17). Why was God afflicting David so severely since He had promised to bless him so greatly? Ethan called on God to honor the Davidic Covenant and send the king relief.

Dr. Constable's Expository Notes

The psalmist now reminded God that He had chosen David to be His anointed servant king. God’s "godly ones" (Psalms 89:19) were the godly in Israel.

Dr. Constable's Expository Notes

3. The promises of God 89:19-37

Gill's Exposition of the Whole Bible

I have found David my servant,.... Not David literally; but his Son and antitype, the Messiah, who is sometimes called by his name;

:-, and his "finding" him does not suppose any ignorance of him, nor anxious solicitude in seeking him, nor any

fortuitous event; but is attributed to God by an anthropopathy, or speaking after the manner of men; for it is an act of the highest wisdom, and richest grace, to find out, that is, to pick and appoint, in council and covenant, his own Son to be his servant, to be the Redeemer and Saviour of sinners, and to be a ransom for them,

Job 33:24. The Apostle Paul seems to refer to this passage in

Acts 13:22

with my holy oil have I anointed him: not with material oil, as David, his type, 1 Samuel 16:13 but with the Holy Ghost, which may well be called holy oil, in allusion to the holy anointing oil under the law; the oil of gladness with which Christ was anointed above his fellows, and without measure, at the time of his conception and birth, at his baptism and ascension to heaven, and even, in some sense, from all eternity; for so early is he said to be anointed, and to be possessed with all fulness of grace, being invested with and installed into his office as Mediator; and from this anointing he has the name of Messiah and Christ, both which signify anointed,

Acts 10:38.

Henry's Complete Commentary on the Bible

      19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.   20 I have found David my servant; with my holy oil have I anointed him:   21 With whom my hand shall be established: mine arm also shall strengthen him.   22 The enemy shall not exact upon him; nor the son of wickedness afflict him.   23 And I will beat down his foes before his face, and plague them that hate him.   24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted.   25 I will set his hand also in the sea, and his right hand in the rivers.   26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation.   27 Also I will make him my firstborn, higher than the kings of the earth.   28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him.   29 His seed also will I make to endure for ever, and his throne as the days of heaven.   30 If his children forsake my law, and walk not in my judgments;   31 If they break my statutes, and keep not my commandments;   32 Then will I visit their transgression with the rod, and their iniquity with stripes.   33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.   34 My covenant will I not break, nor alter the thing that is gone out of my lips.   35 Once have I sworn by my holiness that I will not lie unto David.   36 His seed shall endure for ever, and his throne as the sun before me.   37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

      The covenant God made with David and his seed was mentioned before (Psalms 89:3; Psalms 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,Hosea 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, Isaiah 55:3. I will make an everlasting covenant with you, even the sure mercies of David,Acts 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 (Psalms 89:19; Psalms 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, 2 Samuel 7:12-17. Then, when the Holy One of Israel was their king (Psalms 89:18; Psalms 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, Matthew 11:27. 2. How it was sworn to and ratified (Psalms 89:35; Psalms 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 (1 Samuel 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 (Hebrews 7:21); for his kingdom and priesthood are both unchangeable.

      II. The choice made of the person to whom the promise is given, Psalms 89:19; Psalms 89:20. David was a king of God's own choosing, so is Christ, and therefore both are called God's kings,Psalms 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,Isaiah 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, Revelation 5:3; Revelation 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,Hosea 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 (Psalms 89:21; Psalms 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 (Psalms 89:22; Psalms 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,John 14:30. Nay, they not only shall not prevail against him, but they shall fall before him (Psalms 89:23; Psalms 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, Hosea 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, Luke 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 (Psalms 89:24; Psalms 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 (Psalms 89:28; Psalms 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,Jude 1:21; John 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, Hebrews 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 (John 5:22; John 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 (Exodus 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 (Psalms 89:25; Psalms 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 (Revelation 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, Psalms 89:26; Psalms 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 (2 Samuel 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 (Matthew 26:39; Matthew 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,John 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,Colossians 1:15; Hebrews 1:2; Hebrews 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,1 Peter 3:22.

      2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so (Psalms 89:29; Psalms 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, Psalms 89:38; Psalms 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 (2 Samuel 7:14; 2 Samuel 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, c.,--and that the family of David continued a family of distinction till that Son of David came whose throne should endure for ever see Luke 1:27; Luke 1:32; Luke 2:4; Luke 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, Romans 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, Hebrews 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 (Psalms 89:30; Psalms 89:30) by omissions, and break his statutes (Psalms 89:31; Psalms 89:31) by commissions. There are spots which are the spots of God's children, Deuteronomy 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 (Psalms 89:32; Psalms 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,Amos 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 (Psalms 89:33; Psalms 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 (Psalms 89:33; Psalms 89:33), I will not lie unto David,Psalms 89:35; Psalms 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, Psalms 89:36; Psalms 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.