Psalms 89:23

What is promised in Psa 89:26 is a world-wide dominion, not merely dominion within the compass promised in the primeval times (Gen 15:18; Ch2 9:26), in which case it ought to have been said ובנהר (of the Euphrates). Nor does the promise, however, sound so definite and boundless here as in Psa 72:8, but it is indefinite and universal, without any need for our asking what rivers are intended by נהרות. נתן יד בּ, like שׁלח (in Isa 11:14, of a giving and taking possession. With אף־אני (with retreated tone, as in Psa 119:63, Psa 119:125) God tells with what He will answer David's filial love. Him who is the latest-born among the sons of Jesse, God makes the first-born (בּכור from בּכר, to be early, opp. לקשׁ, to be late, vid., Job 2:1-13 :21), and therefore the most favoured of the "sons of the Most High," Psa 82:6. And as, according to Deu 28:1, Israel is to be high (עליון) above all nations of the earth, so David, Israel's king, in whom Israel's national glory realizes itself, is made as the high one (עליון) with respect to the kings, i.e., above the kings, of the earth. In the person of David his seed is included; and it is that position of honour which, after having been only prelusively realized in David and Solomon, must go on being fulfilled in his seed exactly as the promise runs. The covenant with David is, according to Psa 89:29, one that shall stand for ever. David is therefore, as Psa 89:30 affirms, eternal in his seed; God will make David's seed and throne לעד, into eternal, i.e., into such as will abide for ever, like the days of heaven, everlasting. This description of eternal duration is, as also in Sir. 45:15, Bar. 1:11, Taken from Deu 11:21; the whole of Psa 89:30 is a poetic reproduction of Sa2 7:16.

Many psalms that begin with complaint and prayer end with joy and praise, but this begins with joy and praise and ends with sad complaints and petitions; for the psalmist first recounts God's former favours, and then with the consideration of them aggravates the present grievances. It is uncertain when it was penned; only, in general, that it was at a time when the house of David was woefully eclipsed; some think it was at the time of the captivity of Babylon, when king Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then they make the title to signify no more than that the psalm was set to the tune of a song of Ethan the son of Zerah, called Maschil; others suppose it to be penned by Ethan, who is mentioned in the story of Solomon, who, outliving that glorious prince, thus lamented the great disgrace done to the house of David in the next reign by the revolt of the ten tribes. I. The psalmist, in the joyful pleasant part of the psalm, gives glory to God, and takes comfort to himself and his friends. This he does more briefly, mentioning God's mercy and truth (Psa 89:1) and his covenant (Psa 89:2-4), but more largely in the following verses, wherein, 1. He adores the glory and perfection of God (Psa 89:5-14). 2. He pleases himself in the happiness of those that are admitted into communion with him (Psa 89:15-18). 3. He builds all his hope upon God's covenant with David, as a type of Christ (v. 19-37). II. In the melancholy part of the psalm he laments the present calamitous state of the prince and royal family (Psa 89:38-45), expostulates with God upon it (Psa 89:46-49), and then concludes with prayer for redress (Psa 89:50, Psa 89:51). In singing this psalm we must have high thoughts of God, a lively faith in his covenant with the Redeemer, and a sympath…