Verse-by-Verse Bible Commentary
Psalms 89:50

Clarke's Commentary

Verse Psalms 89:50. I do bear in my bosom — Our enemies, knowing our confidence, having often heard our boast in thee, and now seeing our low and hopeless estate, mock us for our confidence, and blaspheme thee. This wounds my soul; I cannot bear to hear thy name blasphemed among the heathen. All these mighty people blaspheme the God of Jacob.

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

"Thou has cut off and rejected Thou hast been wroth with thine anointed. Thou hast abhorred the covenant of thy servant: Thou hast profaned his crown by casting it to the ground. Thou hast broken down all his hedges; Thou hast brought his strongholds to ruin. All that pass by the way rob him: He has become a reproach to his neighbors. Thou hast exalted the right hand of his adversaries; Thou hast made all his enemies to rejoice. Yea, thou turnest back the edge of his sword, And thou hast not made him to stand in the battle. Thou hast made his brightness to cease, And cast his throne down to the ground. The days of his youth hast thou shortened: Thou hast covered him with shame. (Selah) How long, O Jehovah? wilt thou hide thyself forever? How long shall thy wrath burn like fire? Oh remember how short my time is: For what vanity has thou created all the children of men! What man is he that shall live and not see death, That shall deliver his soul from the power of Sheol? (Selah) Lord, where are thy former lovingkindnesses, Which thou swarest unto David in thy faithfulness? Remember, Lord, the reproach of thy servants; How I do bear in my bosom the reproach of all the mighty peoples, Wherewith thine enemies have reproached, O Jehovah, Wherewith they have reproached the footsteps of thine anointed."

The appeal to God in these verses comes about as near as any mortal could have dared to come toward charging God with unfaithfulness to his covenant with David and lodging an accusation that God had failed to keep his promises. All of this was due to one thing, "The Jews simply could not get the "earthly kingdom" out of their minds. All of the terrible things mentioned here did not merely "seem" to have happened; they had actually occurred. David's earthly dynasty was being liquidated. All of the prayers for God to intervene were of no avail. "God said, I have given them a king in mine anger, and have taken him away in my wrath" (Hosea 13:11). Despite the misunderstanding of all Israel, God never intended David's earthly successors to his throne to be an eternal institution. Historically, with very few exceptions, David's descendants who inherited his throne were as evil a group of monarchs as the world ever saw.

Yates has given us a summary of the extensive complaint in this section.

"What a contrast between the promises of God and that current situation! The covenant had been made void; the city walls were broken down; the land was spoiled; the battle was lost; the throne was cast down; the king's youth was shortened when Nebuchadnezzar took him to Babylon at age 18; and many had been carried away captive at the same time."Wycliffe Old Testament Commentary, Old Testament, p. 528.

"Remember how short my time is" The thought here is that the psalmist prays that God will rescue Israel and restore the old order of things while he is yet alive.

"Remember the reproach of thy servants" This was to call God to notice the terrible reproaches being heaped upon Israel, and upon their kings, and upon God's name by all of the enemies.

Leupold commented, concerning one extensive section of this psalm that, "Few comments are needed."H. C. Leupold, p. 637. And, in a sense, this applies to the whole psalm, the great element of which, is the pitiful disappointment of Israel; and yet, there is no way to avoid the conclusion that Israel itself was largely responsible of their tragic mistake.

Barnes' Notes on the Whole Bible

Remember, Lord, the reproach of thy servants - Remember this, so as to cause it to pass away; he not forgetful or unmindful of this. Compare Psalms 89:47. The psalmist desired that all this might be before the mind of God as a reason why he should help him. These promises had been made to David and his people. They had relied on them, and they were now reproached as having trusted to promises which had never been made. This reproach was consequent on what seemed to be the failure to fulfill those promises; and as this reproach came upon God, and was a reflection on his fidelity, the psalmist prays that he would allow it to come before him.

How I do bear in my bosom the reproach of all the mighty people - literally, “I bear in my bosom all the many people.” That is, everything that pertained to them came upon him. All their troubles; all their reverses; all their complaints; all their murmurings, seemed to come upon him. He was held responsible for everything pertaining to them; all this pressed upon his heart. Compare the bitter complaint of Moses in Numbers 11:11-15. The phrase “to bear in the bosom” here, is equivalent to bearing it on the heart. Trouble, anxiety, care, sorrow, seem to press on the heart, or fill the bosom with distressing emotions, and lay on it a heavy burden. The allusion here is not merely to reproach, but the meaning is that everything pertaining to the people came on him, and it crushed him down. The burdens of his own people, as well as the reproaches of all around him, came upon him; and he felt that he was not able to bear it.

Calvin's Commentary on the Bible

50.O Lord! remember the reproach of thy servants. They again allege, that they are held in derision by the ungodly, — a consideration which had no small influence in moving God to compassion: for the more grievous and troublesome a temptation it is, to have the wicked deriding our patience, that, after having made us believe that God is not true in what he has promised, they may precipitate us into despair; the more ready is he to aid us, that our feeble minds may not yield to the temptation. The prophet does not simply mean that the reproaches of his enemies are to him intolerable, but that God must repress their insolence in deriding the faith and patience of the godly, in order that those who trust in him may not be put to shame. He enhances still more the same sentiment in the second clause, telling us, that he was assailed with all kind of reproaches by many peoples, or by the great peoples, for the Hebrew word רבים, rabbim, signifies both great and many

Moreover, it is not without cause, that, after having spoken in general of the servants of God, he changes the plural into the singular number. He does this, that each of the faithful in particular may be the more earnestly stirred up to the duty of prayer. The expression, in my bosom, is very emphatic. It is as if he had said, The wicked do not throw from a distance their insulting words, but they vomit them, so to speak, upon the children of God, who are thus constrained to receive them into their bosom, and to bear patiently this base treatment. Such is the perversity of the time in which we live, that we have need to apply the same doctrine to ourselves; for the earth is full of profane and proud despisers of God, who cease not to make themselves merry at our expense. And as Satan is a master well qualified to teach them this kind of rhetoric, the calamities of the Church always furnish them with matter for exercising it. Some take bosom for the secret affection of the heart; but this exposition seems to be too refined.

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

4. The appeal to God 89:38-52

Dr. Constable's Expository Notes

Ethan called on God to remember David and His promises before the king or his line died. In conclusion, he reaffirmed his belief in God’s loyal love and faithfulness (Psalms 89:49). However, he asked God to remember His servants and His anointed before long (Psalms 89:50-51). All the psalmist could do was wait for God to answer.

When God seems to be acting contrary to His character and promises, the godly should remember that He is loyal and faithful. They should call on Him to act for His own glory and for the welfare of His people. However, they must remember that appearances can often be deceiving, as they were in this case. God was disciplining David; He had not cut him off.

Psalms 89:52 concludes Book 3 of the Psalter (Psalms 73-89).

Gill's Exposition of the Whole Bible

Remember, Lord, the reproach of thy servants,.... The apostles of Christ, his servants, and the servants of the living God, that showed unto men the way of salvation, and other saints with them that believed in Christ, and were made willing to serve and follow him; these were now reproached by the Scribes and Pharisees for believing in him, and professing him; and were scoffed and laughed at, when they had crucified him, and laid him in the grave, triumphing over him and them, believing he would never rise again, as he had given out he should, and for which his followers were reproached; and therefore desire the Lord would remember the reproach cast upon Christ, and them, for his sake, and roll it away:

how I do bear in my bosom the reproach of all the mighty people; the ecclesiastical and civil rulers of the Jews, their chief priests, Scribes, and Pharisees, who poured out their reproaches very plentifully on the followers of Christ, whom the psalmist here represents; which fell very heavily upon them, as a very great weight and burden, and pressed them sore, and went to their very hearts, and therefore said to be "in their bosom"; and which is mentioned to excite the divine compassion, that he would appear for them, and raise his Son from the dead, as was promised and expected; that their enemies might have no more occasion to reproach him and them: it is in the original, "I bear in my bosom all the many people" c; which some understand of the people of God, and of Christ's sustaining their persons, and making satisfaction for their sins; but the other sense is preferable: Kimchi supplies the words as we do; and so the Targum, which renders them thus,

"I bear in my bosom all the reproaches of many people.''

c כל רבים עמים "omnes multos populos", Montanus; "omnes, quam multi sunt, populos", Cocceius.

Henry's Complete Commentary on the Bible

      38 But thou hast cast off and abhorred, thou hast been wroth with thine anointed.   39 Thou hast made void the covenant of thy servant: thou hast profaned his crown by casting it to the ground.   40 Thou hast broken down all his hedges; thou hast brought his strong holds to ruin.   41 All that pass by the way spoil him: he is a reproach to his neighbours.   42 Thou hast set up the right hand of his adversaries; thou hast made all his enemies to rejoice.   43 Thou hast also turned the edge of his sword, and hast not made him to stand in the battle.   44 Thou hast made his glory to cease, and cast his throne down to the ground.   45 The days of his youth hast thou shortened: thou hast covered him with shame. Selah.   46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?   47 Remember how short my time is: wherefore hast thou made all men in vain?   48 What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.   49 Lord, where are thy former lovingkindnesses, which thou swarest unto David in thy truth?   50 Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people;   51 Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.   52 Blessed be the LORD for evermore. Amen, and Amen.

      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 (Psalms 89:38; Psalms 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, Psalms 89:39; Psalms 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, Psalms 89:39; Psalms 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, Psalms 89:44; Psalms 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 (Psalms 89:40; Psalms 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 (Psalms 89:41; Psalms 89:41) and make an easy prey of him; see Psalms 80:12; Psalms 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 (Psalms 89:42; Psalms 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 (Psalms 89:43; Psalms 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 (Psalms 89:45; Psalms 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 (Psalms 89:46; Psalms 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,Psalms 89:45; Psalms 89:45.

      (1.) He pleads the shortness and vanity of life (Psalms 89:47; Psalms 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 (Psalms 89:49; Psalms 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,Isaiah 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 (Psalms 89:48; Psalms 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 (Psalms 89:49; Psalms 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 (Psalms 89:50; Psalms 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?2 Peter 3:3; 2 Peter 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 (Psalms 89:52; Psalms 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 (Psalms 89:1; Psalms 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.