TREASURY OF DAVID
PSALM 89

PSALM 89.

We have now reached the majestic Covenant Psalm, which, according to the Jewish arrangement closes the third book of the Psalms. It is the utterance of a believer, in presence of great national disaster, pleading with his God, urging the grand argument of covenant engagements, and expecting deliverance and help, because of the faithfulness of Jehovah.

TITLE. —Maschil. This is most fitly called a Maschil, for it is most instructive. No subject is more important or is so fully the key to all theology as that of the covenant. He who is taught by the Holy Spirit to be clear upon the covenant of grace will be a scribe well instructed in the things of the kingdom; he whose doctrinal theory is a mingle mangle of works and grace is scarcely fit to be teacher of babes. Of Ethan the Ezrahite: perhaps the same person as Jeduthun, who was a musician in David's reign; was noted for his wisdom in Solomon's days, and probably survived till the troubles of Rehoboam's period. If this be the man, he must have written this Psalm in his old age, when troubles were coming thick and heavy upon the dynasty of David and the land of Judah; this is not at all improbable, and there is much in the Psalm which looks that way.

DIVISIONS. —The sacred poet commences by affirming his belief in the faithfulness of the Lord to his covenant with the house of David, and makes his first pause at Ps 89:4. He then praises and magnifies the name of the Lord for his power, justice, and mercy, Ps 89:5-14. This leads him to sing of the happiness of the people who have such a God to be their glory and defence, Ps 89:15-18. He rehearses the terms if the covenant at full length with evident delight, Ps 89:19-37, and then mournfully pours out his complaint and petition, Ps 89:38-51, closing the whole with a hearty benediction and a double Amen. May the Holy Spirit greatly bless to us the reading of this most precious Psalm of instruction.

EXPOSITION.

Ver. 1. I will sing of the mercies of the Lord for ever. A devout resolve, and very commendable when a man is exercised with great trouble on account of an apparent departure of the Lord from his covenant and promise. Whatever we may observe abroad or experience in our own persons, we ought still to praise God for his mercies, since they most certainly remain the same, whether we can perceive them or not. Sense sings but now and then, but faith is an eternal songster. Whether others sing or not, believers must never give over; in them should be constancy of praise, since God's love to them cannot by any possibility have changed, however providence may seem to frown. We are not only to believe the Lord's goodness, but to rejoice in it evermore; it is the source of all our joy, and as it cannot be dried up, so the stream ought never to fail to flow, or cease to flash in sparkling crystal of song. We have not one, but many mercies to rejoice in, and should therefore multiply the expressions of our thankfulness. It is Jehovah who deigns to deal out to us our daily benefits, and he is the all sufficient and immutable God; therefore our rejoicing in him must never suffer diminution. By no means let his exchequer of glory be deprived of the continual revenue which we owe to it. Even time itself must not bound our praises—they must leap into eternity; he blesses us with eternal mercies—let us sing unto him forever.

With my mouth will I make known thy faithfulness to all generations. The utterances of the present will instruct future generations. What Ethan sung is now a text book for Christians, and will be so as long as this dispensation shall last. We ought to have an eye to posterity in all that we write, for we are the schoolmasters of succeeding ages. Ethan first spoke with his mouth that which he recorded with his pen—a worthy example of using both means of communication; the mouth has a warmer manner than the pen, but the pen's speech lives longest, and is heard farther and wider. While reading this Psalm, such in the freshness of the style, that one seems to hear it gushing from the poet's mouth; he makes the letters live and talk, or, rather, sing to us. Note, that in this second sentence he speaks of faithfulness, which is the mercy of God's mercies— the brightest jewel in the crown of goodness. The grace of an unfaithful God would be a poor subject for music, but unchangeable love and immutable promises demand everlasting songs. In times of trouble it is the divine faithfulness which the soul hangs upon; this is the bower anchor of the soul, its hold fast, and its stay. Because God is, and ever will be, faithful, we have a theme for song which will not be out of date for future generations; it will never be worn out, never be disproved, never be unnecessary, never be an idle subject, valueless to mankind. It will also be always desirable to make it known, for men are too apt to forget it, or to doubt it, when hard times press upon them. We cannot too much multiply testimonies to the Lord's faithful mercy—if our own generation should not need them others will: sceptics are so ready to repeat old doubts and invent new ones that believers should be equally prompt to bring forth evidences both old and new. Whoever may neglect this duty, those who are highly favoured, as Ethan was, should not be backward.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Whole Psalm. The present Psalm makes a pair with the preceding one. It is a spiritual Allegro to that Penseroso...That Psalm was a dirge of Passion Tide, this Psalm is a carol of Christmas. —Christopher Wordsworth.

Whole Psalm. —There are many passages in this Psalm which do clearly evidence that it is to be interpreted of Christ; yea, there are many things in this Psalm that can never be clearly, pertinently, and appositely applied to any but Jesus Christ. For a taste, see Ps 89:19 "I have laid help upon one that is mighty", mighty to pardon, reconcile, to justify, to save, to bring to glory; suitable to that of the Apostle, Heb 7:25, "He is able to save to the uttermost" —that is, to all ends and purposes, perfectly, completely, fully, continually, perpetually. Christ is a thorough Saviour, a mighty Saviour: Isa 63:1, "Mighty to save." There needs none to come after him to finish the work which he hath begun: Ps 89:19, I have exalted one chosen out of the people, which is the very title given to our Lord Jesus: Isa 62:1, "Behold my servant, whom I uphold; mine elect", or chosen one, "in whom my soul delighteth": Ps 89:20, I have fouled David my servant. Christ is very frequently called by that name, as being most dearly beloved of God, and most highly esteemed and valued by God, and as being typified by him both as king and prophet of his church: Ps 89:20, With my holy oil have I anointed him; suitable to that of Christ; Lu 4:18, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor"; and therefore we need not doubt of the excellency, authority, certainty, and sufficiency of the gospel: Ps 89:27, I will make him my firstborn, higher than the kings of the earth. Christ is the firstborn of every creature, and in all things hath the preeminence: Ps 89:29, His seed also will I make to endure for ever, and his throne as the days of heaven. This is chiefly spoken of Christ and his kingdom. The aspectable heaven is corruptible, but the kingdom of heaven is eternal; and such shall be Christ's seed, throne and kingdom: Ps 89:36, His seed shall endure for ever, and his throne as the sun before me. "Christ shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand", Isa 53:10. And his throne as the sun before me; that is, perpetual and glorious, as the Chaldee explains it, shall shine as the sun. Other kingdoms and thrones have their times and their turns, their rise and their ruins, but so hath not the kingdom and throne of Jesus Christ. Christ's dominion is "an everlasting dominion", which shall not pass away; "and his kingdom that which shall not be destroyed", Da 7:13-14. I might give further instances out of this Psalm, but enough is as good as a feast. New saith God, "I have made a covenant with him; "so then there is a covenant that God the Father hath made with Christ the Mediator; which covenant, the Father engages to the Son, shall stand fast, there shall be no cancelling or disannulling of it. God the Father hath not only made a covenant of grace with the saints in Christ, but he has also made a covenant of redemption, as we call it for distinction sake, with Jesus Christ himself: "My covenant shall stand fast with him; " that is, with Christ, as we have fully demonstrated. —Thomas Brooks.

Ver. 1. This one short verse contains the summary, pith, and argument of the whole long Psalm; wherein observe The Song's Ditty, the lovingkindness and truth of the Lord, manifested unto the whole world generally, to David's house (that is, the church) especially. The Singer's Duty, magnifying the mercies of God always, even from one generation to another. And by all means; with his mouth, for that is expressed in this verse; with his mind, for that is implied in the next—I have said, etc., that is, believed in my heart, and therefore spake it with my tongue, Ps 116:10. "For out of the heart's abundance the mouth speaketh", Mt 12:34. —John Boys.

Ver. 1. I will sing. It is to be observed that he does not say, I will speak of the goodness of the Lord; but, I will sing. The celebration of the divine goodness has joined with itself the joy and exultation of a pious mind, which cannot be poured forth better than in song. That pleasantness and exuberance of a happy spirit, which by singing is instilled into the ears of the listeners, has a certain wonderful power of moving the affections; so that not in vain were pious minds taught by the Holy Spirit to inculcate the wonderful work of God in songs composed for this purpose, to commit them to memory and to appoint them to be sung. —Musculus.

Ver. 1. I will sing. The Psalmist has a very sad complaint to make of the deplorable condition of the family of David at this time, and yet he begins the Psalm with songs of praise; for we must in every thing, in every state, give thanks. We think when we are in trouble we get ease by complaining: but we do more, we get joy, by praising. Let our complaints therefore be turned into thanksgiving; and in these verses we find that which will be in matter of praise and thanksgiving for us in the worst of times, whether upon a personal or public account. —Matthew Henry.

Ver. 1. Sing of the mercies of the Lord for ever. S. Gregory the Great raises the question here as to how a perpetual singing of the mercies of God is compatible with unalloyed bliss in heaven, inasmuch as the thought of mercy connotes the memory of sin and sorrow, which needed mercy, whereas Isaiah saith that "the former troubles are forgotten", and "the former things shall not be remembered, nor come upon the heart" (Isa 65:16-17). And he replies that it will be like the memory of past sickness in time of health, without stain, without grief, and serving only to heighten the felicity of the redeemed, by the contrast with the past, and to increase their love and gratitude towards God. And so sings the Cluniac: (Bernard of Clairvaux.)

"Their breasts are filled with gladness,

Their mouths are tuned to praise,

What time, now safe for ever,

On former sins they gaze:

The fouler was the error,

The sadder was the fall,

The ampler are the praises

Of him who pardoned all."

Note, too, that he says, "with my mouth", not with that of any deputy; I will make known, not secretly or timidly, not in a whisper, but boldly preach, Thy faithfulness, or truth, not my own opinion, far less my own falsehood, but Thy Truth, which is, Thine Only begotten Son. —Gregory, Bernard, Hugo, and Augustine: quoted by Neale and Littledale.

Ver. 1. Mercies. The word may be rendered graces, kindnesses, goodnesses, and designs the abundance of grace. —John Gill.

Ver. 1. The mercies. His manifold and sundry mercies: as if he should say, we have tasted of more than one, yea, we have felt all his mercies; I will therefore praise the same for ever. I will sing his mercy for creating this universe, which is macrocosmos, a great world; and for making man, which is microcosmos, a little world.

I am exceeding much bound unto God for creating me when I was not; and for preserving me under his wings ever since I was: yet I am more bound to his mercy for redeeming me, for blessing me with all spiritual blessings in heavenly things in Christ his Son (Eph 1:1-23 3:1-21), for his electing of me, for his calling of me, for his justifying of me, for his sanctifying of me. These graces are the riches of his goodness and glory, misericordioe in oeternum, everlasting mercies, as reaching from everlasting predestination to everlasting glorification. O Lord, I will always sing thy mercies in promising, and ever shew thy truth in performing thy promise made to David, thy chosen servant, concerning thy Son, my Saviour, saying, "Thy seed will I establish for ever." So the fathers expound our text: I will ever sing thy mercies, in vouchsafing to send thy Son to visit thy servants, sick to death in sin. First, I will ever sing of thy mercifulness, and then will ever be shewing thy faithfulness. Neque enim exhiberetur veritas in impletione promissorum nisi proecederet misericordia in remissione peccatorum. (For truth, in the fulfilment of the promises, would not be shown forth; unless mercy, in the forgiveness of sins, should precede it.) And what is God's mercy set up for ever, and his truth established in the heavens, but that which Isaiah terms, "the sure mercies of David": that is, as Paul construes Isaiah, the holy promise made to David and the promise made to David, is briefly this, "Thy seed will I establish for ever, and set up thy throne from generation to generation." —John Boys.

Ver. 1. For ever. I know some join in oeternum to the noun misercordias, and not to the verb cantabo, making the sense to be this: I will always sing thy mercies which endure for ever. But always is referred as well, if not better, unto the verb, I will sing: as who would say, Lord, thy mercies are so manifest, and so manifold, so great in their number, and so good in their nature, that I will alway, so long as I have any being, sing praises unto thee Haply some will object, "All flesh is grass, and the goodliness thereof is as the flower of the field: the grass withereth, the flower fadeth", (Isa 40:6-7). David being persecuted by Saul, said, "There is but a step between me and death", (1Sa 20:3). Nay, David, thy life is shorter than a stride, but "a span long", as thyself witnesseth, Ps 39:5. How can he then that begs his bread but for a day promise to spend his breath in magnifying the Lord for ever? Answer is made, that the prophet will not only commend the mercies of the Lord in word, but also commit them unto writing. Ut sciat hoec oetas, posteritasque legat (Eobanus Hessus.) (that this age may know, and that posterity may read.) As the tongue of the prophet is termed elsewhere "the pen of a writer"; so the writing of the Prophet is here termed his mouth, as Euthymeus upon the place (Ac 4:25), Liber Psalmorum os David (The Book of Psalms is the mouth of David). He doth intend to note the mercies of God, and to set forth his truth in a book, the which he will leave behind him (as an instrument) to convey the same from generation to generations, from the generation of Jews to the generation of Christians. Or from the Old Testament to the New: for the blessed Apostles in their sermons usually cite sentences out of the Psalms. S. Peter telleth us that the gospel was preached unto the dead (1Pe 4:6); so may we say, that the gospel is preached by the dead. For the most ancient fathers, and other judicious authors, who have spent their days in writing learned expositions and godly meditations upon the Holy Scriptures, although they be dead, yet they "sing all the mercies of the Lord, and shew the truth of his word from one generation to another." It is reported in our chronicles of Athelstan, parum oetati vixit, multum glorioe (he lived but little of time, but much of glory). So many zealous and industrious doctors have lived (in respect of their age) but a little, yet in respect of their acts, a great while, shining still in their works and writings, as lights of the world.

Or the prophet may be said to sing ever intentionally, though not actually. For as the wicked, if he could live alway, would sin alway, so the good man (if God should suffer him alway to breathe on earth) would sing alway the mercies of the Lord. —John Boys.

Ver. 1. With my mouth. The author has heard continual praises from a tongue half eaten away with cancer. What use, beloved reader, are you making of your tongue? —Philip Bennett Power.

HINTS TO THE VILLAGE PREACHER.

Ver. 1. —

EXPOSITION.

Ver. 2. For I have said, Mercy shall be built up for ever. His heart was persuaded of it, and he had affirmed it as an indisputable truth. He was certain that upon a sure foundation the Lord intended to pile up a glorious palace of goodness—a house of refuge for all people, wherein the Son of David should for ever be glorified as the dispenser of heavenly grace.

Thy faithfulness shalt thou establish in the very heavens. This divine edifice, he felt assured, would tower into the skies, and would be turreted with divine faithfulness even as its foundations were laid in eternal love. God's faithfulness is no thing of earth, for here nothing is firm, and all things savour of the changes of the moon and the fickleness of the sea: heaven is the birthplace of truth, and there it dwells in eternal vigour. As the blue arch above us remains unimpaired by age, so does the Lord's truth; as in the firmament he hangs his covenant bow, so in the upper heavens the faithfulness of God is enthroned in immutable glory. This Ethan said, and this we may say; come what will, mercy and faithfulness are built up by "the Eternal Builder", and his own nature is the guarantee for their perpetuity. This is to be called to mind whenever the church is in trouble, or our own spirits bowed down with grief.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 2. I have said. The word ytrma, "I have said", is used, in the Book of Psalms, to express two things; either a fixed purpose, or a settled opinion of the person speaking. The Psalmist, therefore, delivers the whole of this second verse in his own person, and introduces not God speaking till the next verse. —Samuel Horsley.

EXPOSITION.

Ver. 3. I have made a covenant with my chosen, I have sworn unto David my servant. This was the ground of the Psalmist's confidence in God's mercy and truth, for he knew that the Lord had made a covenant of grace with David and his seed, and confirmed it by an oath. Here he quotes the very words of God, which were revealed to him by the Holy Spirit, and are a condensation of the original covenant in 2Sa 7:1-29. Well might he write in the former verse, "I have said", when he knew that Jehovah had said, "I have sworn." David was the Lord's elect, and with him a covenant was made, which ran along in the line of his seed until it received a final and never ending fulfilment in "the Son of David." David's house must be royal: as long as there was a sceptre in Judah, David's seed must be the only rightful dynasty; the great "King of the Jews" died with that title above his head in the three current languages of the then known world, and at this day he is owned as king by men of every tongue. The oath sworn to David has not been broken, though the temporal crown is no longer worn, for in the covenant itself his kingdom was spoken of as enduring for ever. In Christ Jesus there is a covenant established with all the Lord's chosen, and they are by grace led to be the Lord's servants, and then are ordained kings and priests by Christ Jesus. How sweet it is to see the Lord, not only making a covenant, but owning to it in after days, and bearing witness to his own oath; this ought to be solid ground for faith, and Ethan, the Ezrahite, evidently thought it so. Let the reader and writer both pause over such glorious lines, and sing of the mercies of the Lord, who thus avows the bonds of the covenant, and, in so doing, gives a renewed pledge of his faithfulness to it. "I have", says the Lord, and yet again "I have", as though he himself was nothing loath to dwell upon the theme. We also would lovingly linger over the ipsissima verba of the covenant made with David, reading them carefully and with joy. There are thus recorded in 2Sa 7:12-16: "And when thy days be fulfilled, and thou shall sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever." After reading this, let us remember that the Lord has said to us by his servant Isaiah, "I will make an everlasting covenant with you, even the sure mercies of David."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 3. I have made a covenant with my chosen. We must ponder here with pious wonder how God has deigned to enter into a covenant with man, the immortal with the mortal, the most powerful with the weakest, the most just with the most unjust, the richest with the poorest, the most blessed with the most wretched. The prophet wonders that God is mindful of man, and visits the son of man. Of how much greater admiration, I say is it worthy, that they are also joined together, and that not after a simple fashion, but by the ties of a covenant? If man had affirmed this of himself, that God was united and bound to him by a covenant, who is there that would not have condemned him of temerity? Now God himself is introduced affirming this very thing of himself, that he had made a covenant with man. What saint does not see in this thing, how great the filanyrwpia of God is! —Musculus.

Ver. 3-4. I made a covenant with my chosen, etc. Do you suppose that this was spoken to David, in his own person only? No, indeed; but to David as the antitype, figure, and forerunner of Jesus Christ. Hence, the Septuagint version renders it, I have covenanted tois eklektois mou with my elect people, or with my chosen ones: i.e. with them in Christ, and with Christ in their name. I have sworn unto David my servant, unto the Messiah, who was typified by David; unto my coeternal Son, who stipulated to take on himself "the form of a servant"; thy seed, i.e. all those whom I have given to thee in the decree of election, all those whom thou shalt live and die to redeem, these will I establish for ever, so as to render their salvation irreversible and inadmissible: and build up thy throne, thy mediatorial throne, as King of saints and covenant Head of the elect, to all generations: there shall always be a succession of favoured sinners to be called and sanctified, in consequence of thy federal obedience unto death; and every period of time shall recompense thy covenant sufferings with an increasing revenue of converted souls, until as many as are ordained to eternal life are gathered in.

EXPOSITION.

Ver. 4. Thy seed will I establish for ever. David must always have a seed, and truly in Jesus this is fulfilled beyond his hopes. What a seed David has in the multitude which have sprung from him who was both his Son and his Lord. The Son of David is the Great Progenitor, the second Adam, the Everlasting Father, he sees his seed, and in them beholds of the travail of his soul.

And build up thy throne to all generations. David's dynasty never decays, but on the contrary, is evermore consolidated by the great Architect of heaven and earth. Jesus is a king as well as a progenitor and his throne is ever being built up—his kingdom comes —his power extends.

Thus runs the covenant; and when the church declines, it is ours to plead it before the ever faithful God, as the Psalmist does in the latter verses of this sacred song. Christ must reign, but why is his name blasphemed and his gospel so despised? The more gracious Christians are, the more will they be moved to jealousy by the sad estate of the Redeemer's cause, and the more will they argue the case with the great Covenant maker, crying day and night before him, "Thy kingdom come."

Selah. It would not be meet to hurry on. Rest, O reader, at the bidding of this Selah, and let each syllable of the covenant ring in thine cars; and then lift up the heart and proceed with the sacred poet to tell forth the praises of the Lord.

EXPOSITION.

Ver. 5. And the heavens shall praise thy wonders, O Lord. Looking down upon what God had done, and was about to do, in connection with his covenant of grace, all heaven would be filled with adoring wonder. The sun and moon, which had been made tokens of the covenant, would praise God for such an extraordinary display of mercy, and the angels and redeemed spirits would sing, "as it were, a new song."

Thy faithfulness also in the congregation of the saints. By which is probably intended the holy ones on earth. So that the "whole family in heaven and earth" would join in the praise. Earth and heaven are one in admiring and adoring the covenant God. Saints above see most clearly into the heights and depths of divine love, therefore they praise its wonders; and saints below, being conscious of their many sins and multiplied provocations of the Lord, admire his faithfulness. The heavens broke forth with music at the wonders of mercy contained in the glad tidings concerning Bethlehem, and the saints who came together in the temple magnified the faithfulness of God at the birth of the Son of David. Since that auspicious day, the general assembly on high and the sacred congregation below have not ceased to sing unto Jehovah, the Lord that keepeth covenant with his elect.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 5. The Heavens, etc. Now, for this kingdom of his, the heavens are said to praise his wonders, which is spoken of the angels, who are often called the heavens, from their place; as in Job it is said, "The heavens are not clean in his sight." And these knowing the wonders of that covenant of grace, they, even they are said to praise; "The heavens shall praise thy wonders, O Lord" In the Hebrew it is "thy wonder", or "thy miracle", in the singular number, which, in Eph 3:10, the angels are said to adore: and in

Lu 2:14, to "sing glory to the Highest"; for his grace to man is that miracle. Now the material heavens do not praise the mercy of God, or the grace of God, or the covenant of grace, or the throne of grace that is established in the heavens. They understand nothing of Christ; no, they do not so much as materially give occasion to man to praise God for these: and therefore this is meant of the angels; and most interpreters understand the next words of them: Thy faithfulness also in the congregation of the saints, angels, and the holy ones made perfect, for there the great congregation is. For even in the heavens, who can be compared to the Lord, where all his angels thus do praise him? Who among the sons of the mighty, of all the powers of the earth, can be likened unto the Lord? for he is the "King of kings, and he is the Lord of lords; "a God above all gods, even angels themselves, as elsewhere the Psalmist hath it. And he says not only, There is none like thee; but, Who is like unto thee? his excellency so exceeds. And in Ps 89:7, he is there presented with all his saints and angels round about him, as one that is greatly to be feared, or that is terrible in himself, by reason of his greatness, in this his council and assembly of his saints, and to be had in reverence of all that are about him. For saints and angels, they are of his council in heaven (as might be shewn), and encompass the manifestation of his glory there round about. —Thomas Goodwin.

Ver. 5 Thy wonders, etc. As the heavens are a proof of God's power, in respect of his first framing them out of nothing; so are they a pattern of God's faithfulness, in their constant and orderly motion according to his word since their framing: The heavens shall praise thy faithfulness also. However the power and faithfulness of God may be seen and heard in the work and speech of the heavens by all men, yet are they not observed and hearkened unto except in the Church by God's children: therefore saith he, They shall praise thy faithfulness also in the congregation of the saints. —David Dickson.

Ver. 5. Thy wonders. Thy wondrousness (literally, wonder), not "Thy wondrous works", but "Thy wonderful mysterious nature and being", as separate and distinct from all created beings. —J.J.S. Perowne.

Ver. 5. Thy wonders, etc. It is a wonderful salvation, it is such a salvation as the angels desire to pry into it; and it is such a salvation, that all the prophets desire to pry into it; it is almost six thousand years since all the angels in heaven fell into a sea of wonder at this great salvation; it is almost six thousand years since Abel fell into a sea of wonder at this great salvation; and what think ye is his exercise this day? He is even wondering at this great salvation. —Andrew Gray, 1616.

EXPOSITION.

Ver. 6. For who in the heaven can be compared unto the Lord — therefore all heaven worships him, seeing none can equal him.

Who among the sons of the mighty can be likened unto the Lord? — therefore the assemblies of the saints on earth adore him, seeing none can rival him. Until we can find one equally worthy to be praised, we will give unto the Lord alone all the homage of our praise. Neither among the sons of the morning nor the sons of the mighty can any peer be found for Jehovah, yea none that can be mentioned in the same day; therefore he is rightly praised. Since the Lord Jesus, both as God and as man, is far above all creatures, he also is to be devoutly worshipped. How full of poetic fire is this verse! How bold is the challenge! How triumphant the holy boasting! The sweet singer dwells upon the name of Jehovah with evident exultation; to him the God of Israel is God indeed and God alone. He closely follows the language long before rehearsed by Miriam, when she sang, "Who is like unto thee, O Jehovah, among the gods? Who is like thee?" His thoughts are evidently flying back to the days of Moses and the marvels of the Red Sea, when God was gloriously known by his incommunicable name; there is a ring of timbrels in the double question, and a sound as of the twinkling feet of rejoicing maidens. Have we no poets now? Is there not a man among us who can compose hymns flaming with this spirit? O, Spirit of the living God, be thou the inspirer of some master minds among us!

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 6. Who in the heaven? Who in the sky? Ainsworth reads it. In the clouds, in nubibus, oequabitur, is to be equalled, saith Calvin, to Jehovah, Quis enim in superiore nube par oestimetur Jehova. Who in the higher clouds is equal to Jehovah, so Tremellius reads it. Who in the heavens? i.e., say some, in the starry heavens, among the celestial bodies, sun, moon, or stars; which were adored as gods, not only by the Persians, but also by some idolatrous Jews, because of their brightness and beauty, their lustre and glory. Which of all those famous lamps, and heavenly luminaries, is to be compared to the Father of lights, and Sun of righteousness? They may glisten like glowworms in the night of Paganism, among them who are covered with the mantle of darkness, but when this Sun ariseth, and day appeareth, they all vanish and disappear.

"Who in the heavens?" i.e., say others, in the heaven of heavens, the highest, the third heavens, among the celestial spirits, cherubims and seraphims, angels and archangels, principalities and powers, thrones and dominions? Who among the innumerable company of angels? Who among those pure, those perfect spirits, who are the most ancient, the most honourable house of the creation, is to be compared to the Father of Spirits. —George Swinnock.

Ver. 6. Who can be compared? The Dutch have translated these words, Who can be shadowed with him? that is, they are not worthy to be accounted shadows unto such a comparison with him. —Thomas Goodwin.

Ver. 6. Who among the sons of the mighty. Literally, "Who is he among the sons of" Alim (or of Gods, as in Ps 29:1,) i.e., according to Suicer, the powerful, the princes of the earth. —Daniel Cresswell.

HINTS TO THE VILLAGE PREACHER.

Ver. 6. —We have a comparison between God and the most excellent in heaven and earth—challenge both worlds.

(a) The true God, sovereign of heaven and earth is

incomparably great in his BEING and EXISTENCE;

(1) because his being is of himself eternal;

(2) because he is a perfect being;

(3) because he is independent;

(4) because he is unchangeable.

(1) In his holiness;

(2) in his wisdom and knowledge;

(3) in his power;

(4) in his justice;

(5) in his patience;

(6) in his love and goodness.

—Theophilus Jones, 1830.

Ver. 6. —The incomparableness of God, in his Being, Attributes, Works, and Word. —Swinnock. (Nichol's Edition of Swinnock's Works, Vol. 4, pp. 373-508.)

Ver. 6-7. —

EXPOSITION.

Ver. 7. God is greatly to be feared in the assembly of the saints. The holiest tremble in the presence of the thrice Holy One: their familiarity is seasoned with the profoundest awe. Perfect love casts out the fear which hath torment, and works in lieu thereof that other fear which is akin to joy unutterable. How reverent should our worship be! Where angels veil their faces, men should surely bow in lowliest fashion. Sin is akin to presumptuous boldness, but holiness is sister to holy fear. "And to be had in reverence of all them that are about him." The nearer they are the more they adore. If mere creatures are struck with awe, the courtiers and favourites of heaven must be yet more reverent in the presence of the Great King. God's children are those who most earnestly pray "hallowed be thy name." Irreverence is rebellion. Thoughts of the covenant of grace tend to create a deeper awe of God, they draw us closer to him, and the more his glories are seen by us in that nearer access, the more humbly we prostrate ourselves before his Majesty.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 7. God is greatly to be feared. Ainsworth reads, "God is daunting terrible." The original word is Uren, from Ure arats, he was broken, bruised, terrified. "An epithet of God", says Bythner, "as though breaking all things." —Editorial Note to Calvin in loc.

EXPOSITION.

Ver. 8. O Lord God of hosts, who is a strong Lord like unto thee? Or Jehovah, God of Hosts, who is like thee, Mighty Jah. Alexander remarks, that the infinite superiority of God to men and angels is here expressed, or rather indicated, by an accumulation of descriptive titles. Here we have the name which displays his self existence, the title which denotes his dominion over all his creatures, and an adjective which sets forth the power with which he exercises his sovereignty. Yet this great and terrible God has entered into covenant with men! Who would not reverence him with deepest love?

Or to thy faithfulness round about thee. He dwells in faithfulness; it is said to be the girdle of the loins of his only begotten Son, who is the express image of his person. None in all creation is faithful as he is; even his angels might prove faithless if he left them to themselves, but he cannot "lie unto David", or forget to keep his oath. Men often fail in truth because their power is limited, and then they find it easier to break their word than to keep it; but the strong Jehovah is equal to all his engagements, and will assuredly keep them. Unrivalled might and unparalleled truth are wedded in the character of Jehovah. Blessed be his name that it is so.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 8. Thy faithfulness round about thee. For just as the tyrants of this world move abroad surrounded by impiety, avarice, contempt of God, and, pride, as with a bodyguard, so God sits on his exalted throne, surrounded with majesty, faithfulness, mercy and equal love to all his people, as with a vesture of gold. —J. Baptista Folengius.

Ver. 8. Thy faithfulness round about thee. Whatever he doth, he is mindful of his faithfulness and covenant, before and behind, and on each side; he can look no way, but that is in his eye. And though he employ angels, and send them down into the world, and they stand round about him; yet he hath better harbingers than these—mercy, and truth, and faithfulness, that wait round about him. —Thomas Goodwin.

EXPOSITION.

Ver. 9. Thou rulest the raging of the sea. Always, even in the hour of ocean's maddest fury, the Lord controls it. At the Red Sea the foaming billows saw their God and stood upright in awe.

When the waves thereof arise, thou stillest them. None else can do this; to attempt it would be madness, but the Lord's "hush" silences the boisterous storm. So did the Lord's Anointed calm the storms of Galilee, for he is Lord of all; so also does the great Ruler of Providence evermore govern the fickle wills of men, and quiet the tumults of the people. As a mother stills her babe to sleep, so the Lord calms the fury of the sea, the anger of men, the tempest of adversity, the despair of the soul, and the rage of hell. "The Lord sitteth upon the floods; yea, the Lord sitteth King for ever", and in all his ruling and over ruling he has respect unto his covenant; therefore, although our house be not so with God as our hearts would wish, yet we will rejoice in his covenant ordered in all things and sure, and delight in him as all our salvation and all our desire.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 9. Thou rulest the raging of the sea. Surely the Spirit of God would have us to take notice, that though the sea be indeed such a giant, such a monster, as will make a heart of oak shake, or a heart of brass melt, yet what is it to God, but an infant? He can bind it and lay it to sleep, even as a little child. And if the great sea be in the hand of God as a little child, what is great to God! and how great is God! What is strong to God! and how strong is God! What or who is too great, or too strong for God to deal with? —Joseph Caryl.

Ver. 9. Thou rulest. Here under a figure taken from God's providential government, we have an exhibition of the power of God in defeating the efforts of the enemies of his Church. An instance of this, in the literal sense, we have in the appeasing of the storm by our Lord. "And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm." Here we see that God reigns over the sea immediately, and alters or modifies the arrangements of nature according to his sovereign pleasure. That which Jesus did on one occasion is constantly done by the God of providence. He has not left the ocean to be disturbed at random by the winds, nor to be kept in peace by the laws of nature. He rules the raging of the sea. He raises the waves, and he stilleth them. This exhibits a continually working providence. And what he does in providence he does also in his kingdom of grace. He suffers the fury of the enemy to swell against his cause, but he stills it at his pleasure. —Alexander Carson.

HINTS TO THE VILLAGE PREACHER.

Ver. 9-10. —God's present rule in the midst of confusion, and rebellion; and his ultimate overthrow of all adverse forces.

EXPOSITION.

Ver. 10. Thou hast broken Rahab in pieces as one that is slain. Egypt was crushed like a corpse beneath the chariot wheels of the destroyer: its pomp and glory were broken like the limbs of the dead in battle. Egypt was Israel's ancient foe, and its overthrow wits a theme to which devout minds constantly reverted, as to a subject fit for their most exulting songs. We, too, have seen our Rahab broken, our sins overthrown, and we cannot but unite in the ascription of praise unto the Lord.

Thou hast scattered thine enemies with thy strong arm. Thy strength has strewn thy foes dead upon the plain, or compelled them to flee hither and thither in dismay. Jehovah has overthrown his enemies with his own right arm, unaided and alone. Proud Rahab, swelling in her fury like the sea, was utterly broken and scattered before the Lord of Hosts.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 10. Broken; scattered. God has more ways than one to deal with his and his church's enemies. —Matthew Henry.

Ver. 10. Rahab. The reason why Egypt is expressed in Scripture under this word, ariseth from the two significations of it; first, it signifies strength, for Egypt was a very strong nation, and therefore the Israelites were reproved for going to them for help, and relying upon their strength, which though great in itself, yet should be to them but a broken reed; secondly, it signifieth pride, or the proud; men are usually proud of strength, and Egypt being a strong nation, was also a very proud nation. —Joseph Caryl.

EXPOSITION.

Ver. 11. The heavens are thine, the earth also is thine. All things are alike God's—rebellious earth as well as adoring heaven. Let us not despair of the kingdom of truth; the Lord has not abdicated the throne of earth or handed it over to the sway of Satan.

As for the world and the fulness thereof, thou hast founded them. The habitable and cultivated earth, with all its produce, owns the Lord to be both its Creator and Sustainer, builder and upholder.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 11. The heavens are thine, the earth also is thine. Therefore we praise thee, therefore we trust in thee, therefore we will not fear what man can do against us. —Matthew Henry.

HINTS TO THE VILLAGE PREACHER.

Ver. 11. —

EXPOSITION.

Ver. 12. The north and the south thou hast created them. North and south, opposite poles, agree in this—that Jehovah fashioned them.

Tabor and Hermon shall rejoice in thy name, that is to say, east and west are equally formed by thee, and therefore give thee praise. Turn to all points of the compass, and behold the Lord is there. The regions of snow and the gardens of the sun are his dominions: both the land of the dawning and the home of the setting sun rejoice to own his sway. Tabor was on the west of Jordan and Hermon on the east, and it seems natural to consider these two mountains as representatives of the east and west. Keble paraphrases the passage thus: —

"Both Heman moist, and Tabor lone,

They wait on thee with glad acclaim."

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 12. The north and the south thou hast created them. etc. The heights of Huttin, commonly fixed on by tradition as the Mount of Beatitudes, appear a little to the west of Tiberias. Over these the graceful top of Mount Tabor is seen, and beyond it the little Hermon, famous for its dews; and still farther, and apparently higher, the bleak mountains of Gilboa, on which David prayed that there might fall no dew nor rain. A view of the position of Tabor and Hermon from such a situation as that which we now occupied, shewed us how accurately they might be reckoned the "umbilicus terroe" —the central point of the land, and led us to infer that this is the true explanation of the manner in which they are referred to in the Ps 89:12. It is as if the Psalmist had said North, South, and all that is between —or in other words, the whole land from North to South, to its very centre and throughout its very marrow—shall rejoice in thy name. —R.M. Macheyne.

Ver. 12. Tabor and Hermon. These hills, the one to the east and the other to the west, in Canaan, were much frequented by the saints of God. David speaks of the sacred hill of Hermon, and compares brotherly love to the dew of it. Ps 42:6 133:3. And Tabor, yet more eminent for the memorable spot of Christ's transfiguration, and from whence God the Father proclaimed his perfect love and approbation of Jesus as his dear Son. Well might this hymn, therefore, in allusion to those glorious events, call even the holy hills to rejoice in Jehovah's name, Mt 17:1-5. —Robert Hawker.

HINTS TO THE VILLAGE PREACHER.

Ver. 12. The joy of creation in its Creator.

EXPOSITION.

Ver. 13. Thou hast a mighty arm, omnipotence is thine in smiting or uplifting;

strong is thy hand, thy power to create and grasp is beyond conception great;

and high is thy right hand —thy skill is incomparable, thy favour ennobling, thy working glorious. The power of God so impressed the Psalmist that in many ways he repeated the same thought: and indeed the truth of God's omnipotence is so full of refreshment to gracious hearts that it cannot be too much dwelt upon, especially when viewed in connection with his mercy and truth, as in the following verse.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 13. Strong is thy hand; even thy left hand; as much as to say, tu polles utraque manu, thou hast both hands alike powerful. —John Trapp.

EXPOSITION.

Ver. 14. Justice and judgment are the habitation of thy throne. They are the basis of the divine government, the sphere within which his sovereignty moves. God as a sovereign is never unjust or unwise. He is too holy to be unrighteous, too wise to be mistaken; this is constant matter for joy to the upright in heart.

Mercy and truth shall go before thy face. They are the harbingers and heralds of the Lord; he calls these to the front to deal with guilty and changeful man; he makes them, in the person of the Lord Jesus, to be his ambassadors, and so poor, guilty man is enabled to endure the presence of his righteous Lord. If mercy had not paved the way, the coming of God to any man must have been swift destruction.

Thus has the poet sung the glories of the covenant God. It was meet that before he poured forth his lament he should record his praise, lest his sorrow should seem to have withered his faith. Before we argue our case before the Lord it is most becoming to acknowledge that we know him to be supremely great and good, whatever may be the appearance of his providence; this is such a course as every wise man will take who desires to have an answer of peace in the day of trouble.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 14. Justice and judgment are the habitation of thy throne. As if the Psalmist had said, "The ornaments with which God is invested, instead of being a robe of purple, a diadem, or a sceptre, are, that he is the righteous and impartial judge of the world, a merciful father, and a faithful protector of his people." Earthly kings, from their having nothing in themselves to procure for them authority, and to give them dignity, are under the necessity of borrowing elsewhere what will invest them therewith; but God, having in himself all sufficiency, and standing in no need of any other helps, exhibits to us the splendour of his own image in his righteousness, mercy, and truth. —John Calvin.

Ver. 14. Justice and judgment are the habitation of thy throne. The Holy Ghost alludes to the thrones of earthly princes, which were underpropped with pillars, as Solomon's throne with lions, 1Ki 19:20, that were both a support and an ornament to it. Now, saith the Psalmist, justice and judgment are the pillars upon which God's throne standeth, as Calvin expounds it, the robe and diadem, the purple and sceptre, the regalia with which God's throne is adorned. —George Swinnock.

Ver. 14. Justice and judgment are the habitation of thy throne. Jehovah is here exhibited, by the sacred poet, under the character of a Sovereign, and of a Judge, he being presented to our adoring regard as on his throne; the throne of universal empire, and absolute dominion; as exercising his authority, and executing his laws, with an omnipotent but impartial hand. For "Justice and judgment are the habitation", the preparation, the establishment, or the basis, of this throne. Our textual translation is, habitation; the marginal, establishment; the Septuagint, preparation; and, if I mistake not, our best modern interpreters render the original term, basis or foundation; which, on the whole, seems most agreeable. The basis, then, of Jehovah's government, or that on which it rests, is "justice and judgment." By "justice", I conceive we are to understand the attribute so called; and, by "judgment", the impartial exercise of that attribute in the Divine administration. So that were not the Most High to administer impartial justice in his moral government, he might be considered, if it be lawful to use the expression, as abdicating his throne. —Abraham Booth, 1734-1806.

Ver. 14. Justice, which defends his subjects, and does every one right. Judgment, which restrains rebels, and keeps off injuries. Mercy, which shows compassion, pardons, supports the weak. Truth, that performs whatsoever he promises. —William Nicholson.

Ver. 14. Mercy and truth shall go before thy face. Note—

EXPOSITION.

Ver. 15. Blessed is the people that know the joyful sound. It is a blessed God of whom the Psalmist has been singing, and therefore they are a blessed people who partake of his bounty, and know how to exult in his favour. Praise is a peculiarly joyful sound, and blessed are those who are familiar with its strains. The covenant promises have also a sound beyond measure precious, and they are highly favoured who understand their meaning and recognise their own personal interest in them. There may also be a reference here to the blowing of trumpets and other glad noises which attended the worship of Jehovah, who, unlike the gods of the heathen was not adored by the shrieks of wretched victims, or the yells and outcries of terror stricken crowds, but by the joyful shouts of his happy people.

They shall walk, O LORD, in the light of thy countenance. For them it is joy enough that Jehovah is favourable to them; all day long this contents them and enables them with rigour to pursue their pilgrimage. Only a covenant God could look with favour upon men, and those who have known him in that relationship learn to rejoice in him, yea, to walk with him in fellowship, and to continue in communion with him. If we give God our ear and hear the joyful sound, he will shew us his face and make us glad. While the sun shines, men walk without stumbling as to their feet, and when the Lord smiles on us we live without grief as to our souls.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 15. Blessed is the people that know the joyful sound. Not that hear, for then the blessing were cheap indeed. Thousands hear the Gospel sound, but sometimes not ten of a thousand know it. —Thomas James Judkin, 1841.

Ver. 15. Blessed is the people that know the joyful sound —viz., of the trumpets sounded in token of joy at the great festivals, and chiefly on the first day of the seventh month, the feast of trumpets (Le 23:24), and on extraordinary occasions, especially after the yearly atonement, on the day of jubilee, the tenth day of the seventh month of the fiftieth year, proclaiming liberty to bondmen, and restoration of their inheritance to them that had forfeited it (Le 25:8-10). As the jubilee joy did not come till after the atonement, so no Gospel joy and liberty are ours till first we know Christ as our atonement. "In the day of the people's gladness" they blew the trumpets over their sacrifices, "that they might be to them for a memorial before God" (Nu 10:10). David and Israel brought up the ark of the Lord to Zion "with shouting, and with the sound of the trumpet" (2Sa 6:15). In Nu 23:21, Balaam makes it the distinguishing glory of Israel, "The Lord his God is with him, and the shout of a king is among them", (Compare Ps 98:6 27:6 margin) —A.R. Fausset.

Ver. 15. People that know the joyful sound. Here it is supposed that we have intelligence in respect of "the joyful sound." For there is knowledge not merely of the utterances and intonations, but of the sense and substance, of the thought aud feeling, which they convey. And I suppose this to be the meaning of Christ when he says, "My sheep hear my voice, and they follow me; and a stranger will they not follow, for they know not the voice of strangers." And I have often been surprised, to note the accuracy with which persons otherwise not very intelligent, not largely informed, not of critical acumen, will yet, when they hear a discourse, judge, discriminate, determine; will be able to say at once—"Truth, clear, unmixed, without a cloud upon it; "or—"Doctrine clouded, statements confused, not the lucid Gospel:" or be able to say, if it be so—"No Gospel at all; contradiction to the truth of Christ." They "Know the joyful sound", as it rolls from the plenitude of God's own voice and bosom in his august and blessed revelations; as it is confirmed, authenticated and sealed by the precious blood of our Lord and Saviour Jesus Christ; as it is witnessed to by the eternal Spirit: "the joyful sound", that there is salvation for lost and ruined men by faith in the blood and in the obedience of him who died upon the tree, and is now enthroned in the highest place in heaven. —James Stratten, 1845.

Ver. 15. They shall walk in the light of thy countenance. Surely, next to the love of God's heart, believers value the smiles of his face; from which, as from the agency of the sun, arise the budding of conscious joy, the leaves of unsullied profession, the variegated blossom of holy tempers, and the beneficent fruits of moral righteousness. They are totally mistaken who suppose that the light of God's countenance, and the privileges of the gospel, and the comforts of the Spirit, conduce to make us indolent and inactive in the way of duty. The text cuts up this surmise by the roots. For, it does not say, they shall sit down in the light of thy countenance; or, they shall lie down in the light of thy countenance; but "they shall WALK in the light of thy countenance." What is walking? It is a progressive motion from one point of space to another. And what is that holy walking which God's Spirit enables all his people to observe? It is a continued, progressive motion from sin to holiness; from all that is evil, to every good word and work. And the self same "light of God's countenance" in which you, O believer, are enabled to walk, and which at first gave you spiritual feet wherewith to walk, will keep you in a walking and in a working state, to the end of your warfare. —Augustus Montague Toplady.

Ver. 15. —There is the dreadful and there is the joyful sound. The dreadful sound was at Mount Sinai. The joyful sound is from Mount Sion. When the people heard the former they were far from beholding the glory of God's face. Moses only was admitted to see His "back parts"; the people were kept at a distance, and the light of God's glory that they saw was so terrible to them, that they could not abide it. But they that know the "joyful sound." they shall be admitted near, nearer than Moses, so as to see the glory of God's face or brightness of his countenance, and that not only transiently, as Moses saw God's back parts, but continually. The light of God's glory shall not be terrible to them, but easy and sweet, so that they may dwell in it and walk in it; and it shall be to them instead of the light of the sun; for the sun shall no more be their light by day, nor the moon by night, but God shall be their everlasting light, Compare this with Isa 2:5 Re 21:23-24 Re 22:4-5 —Jonathan Edwards

HINTS TO THE VILLAGE PREACHER.

Ver. 15. —

Ver. 15. —

—W. Drasfield, 1859.

EXPOSITION.

Ver. 16. In thy name shall they rejoice all the day. And good cause they have for so doing, for to the soul which, in Christ Jesus, has entered into covenant with God, every attribute is a fountain of delight. There is no hour in the day, and no day in our life, in which we may not rejoice in the name, person, and character of the Lord. We need no other reason for rejoicing. As philosophers could make merry without music, so can we rejoice without carnal comforts; the Lord All sufficient is an all sufficient source of joy.

And in thy righteousness shall they be exalted. By the Lord's righteous dealings the saints are uplifted in due time, however great may have been the oppression and the depression from which they may have suffered. In the righteousness which the covenant supplies, which is entirely of the Lord, believers are set on high in a secure and blessed position, so that they are full of sacred happiness. If God were unjust, or if he regarded us as being without righteousness, we must be filled with misery, but as neither of these things are so, we are exalted indeed, and would extol the name of the Lord.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 16. And in thy righteousness shall they be exalted. In these words briefly we may notice,

HINTS TO THE VILLAGE PREACHER.

Ver. 16. —

(a) "In thy name", etc., as rich in mercy as the God of

salvation—of all grace—of all consolation.

(b) At what season—"all the day", morning, noon, and

night.

Ver. 16. (second clause). —Consider,

(a) It exalts him above the law.

(b) Above the world.

(c) Above the power and malice of Satan.

(d) Above death.

(e) Above all accusations (Ro 8:33-34.)

—E. Erskine.

EXPOSITION.

Ver. 17. For thou art the glory of their strength. Surely in the Lord Jehovah have we both righteousness and strength. He is our beauty and glory when we are strong in him, as well as our comfort and sustenance when we tremble because of conscious weakness in ourselves. No man whom the Lord makes strong may dare to glory in himself, he must ascribe all honour to the Lord alone; we have neither strength nor beauty apart from him.

And in thy favour our horn shall be exalted. By the use of the word our the Psalmist identifies himself with the blessed people, and this indicates how much sweeter it is to sing in the first person than concerning others. May we have grace to claim a place among those in covenant with God, in Christ Jesus, for then a sense of divine favour will make us also bold and joyous. A creature full of strength and courage lifts up its horn, and so also does a believer become potent, valiant, and daring. The horn was an eastern ornament, worn by men and women, or at least is so at this day, and by the uplifting of this the wearer showed himself to be in good spirits, and in a confident frame of mind: we wear no such outward vanities, but our inward soul is adorned and made bravely triumphant when the favour of God is felt by us. Worldly men need outward prosperity to make them lift up their heads, but the saints find more than enough encouragement in the secret love of God.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 17. In thy favour our horn shall be exalted. A man of lofty bearing is said to carry his horn very high. To him who is proudly interfering with the affairs of another it will be said, "Why show your kombu", "horn", "here?" "See that fellow, what a fine horn he has; he will make the people run." "Truly, my lord, you have a great horn." "Chinnan has lost his money; aye, and his hornship too." "Alas, alas! I am like the deer, whose horns have fallen off." —Joseph Roberts "Oriental Illustrations."

HINTS TO THE VILLAGE PREACHER.

Ver. 17.

(a) Their internal glory. Reliance upon divine strength.

(b) Their internal honour. "In thy favour", etc.

Ver. 17.

EXPOSITION.

Ver. 18. For the Lord is our defence. Whoever else may defend us, he is our ultimate Defender and Shield.

And the Holy one of Israel is our king. He who protects should govern, our defender should be acknowledged as our king. Kings are called the shields of nations, and the God of Israel is both our Ruler and our Defence. Another sense may be that Israel's defender and king was of the Lord, belonging to him and sent by him; even the protectors of the land being themselves protected by the Lord. The title "the Holy One of Israel" is peculiarly delightful to the renewed heart. God is one, we worship none beside. He is holiness itself, the only being who can be called "the Holy One", and in his perfection of character we see the most excellent reason for our faith. He who is holy cannot break his promises, or act unjustly concerning his oath and covenant. Moreover, he is the Holy One of Israel, being specially the God of his own elect, ours by peculiar ties, ours for ever and ever. Who among the saints will not rejoice in the God of election? Are they not indeed a people greatly blessed who can call this God their God for ever and ever?

HINTS TO THE VILLAGE PREACHER.

Ver. 18.

EXPOSITION.

Ver. 19. Then thou spakest in vision to thy holy one. The Psalmist returns to a consideration of the covenant made with David. The holy one here meant may be either David or Nathan the prophet, but most probably the latter, for it was to him that the word of the Lord came by night. 2Sa 7:4-5. God condescends to employ his gracious ministers to be the means of communication between himself and his favoured ones, —even to King David the covenant was revealed by Nathan the prophet; thus the Lord puts honour upon his ministers.

I have laid help upon one that is mighty. The Lord had made David a mighty man of valour, and now he covenants to make him the helper and defender of the Jewish state. In a far fuller sense the Lord Jesus is essentially and immeasurably mighty, and on him the salvation of his people rests by divine appointment, while his success is secured by divine strength being engaged to be with him. Let us lay our faith where God has laid our help.

I have exalted one chosen out of the people. David was God's elect, elect out of the people, as one of themselves, and elect to the highest position in the state. In his extraction, election, and exaltation, he was an eminent type of the Lord Jesus, who is the man of the people, the chosen of God, and the king of his church. Whom God exalts let us exalt. Woe unto those who despise him, they are guilty of contempt of court before the Lord of Hosts, as well as of rejecting the Son of God.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 19 (second clause). —(New Translation) A mighty chief have I supplied with help. Literally, "I have equalized help", that is, I have laid or given sufficient help, "upon a mighty one". The verb denotes "to equalize", or "make one thing equal or equiponderant to another", as a means to the end, or vice versa. —Richard Mant.

Ver. 19. Chosen has here its strict sense, but not without allusion to its specific use as signifying a young warrior. —J. A. Alexander.

HINTS TO THE VILLAGE PREACHER.

Ver. 19.

Ver. 19. (last clause). —Election, extraction, exaltation.

EXPOSITION.

Ver. 20. I have found David my servant. David was discovered by the Lord among the sheepfolds and recognised as a man of gracious spirit, full of faith and courage, and therefore fit to be leader in Israel.

With my holy oil have I anointed him. By the hand of Samuel, David was anointed to be king long before he ascended the throne. The verse must also be expounded of the Prince Emmanuel; he became the servant of the Lord for our sakes, the Father having found for us in his person a mighty deliverer, therefore upon him rested the Spirit without measure, to qualify him for all the offices of love to which he was set apart. We have not a Saviour self appointed and unqualified, but one sent of God and divinely endowed for his work. Our Saviour Jesus is also the Lord's Christ, or anointed. The oil with which he is anointed is God's own oil, and holy oil; he is divinely endowed with the Spirit of holiness.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 20. With my holy oil have I appointed him. As the literal David was thrice anointed king, once by Samuel in Jesse's house at Bethlehem: once at Hebron after the death of Saul, as king over Judah; and again at seven years' end, as ruler over all Israel: so also "God anointed Jesus of Nazareth with the Holy Ghost and with power" in his nativity at Bethlehem; a second time over his Church at his resurrection, when the tyrant who sought his life was overcome, and then only over the small "confederation" (which Hebron means) of his Jewish disciples; but a third time in his ascension to the heavenly Jerusalem, the Vision of Peace, where he, now crowned as King of Glory, was anointed over all heaven and earth, supreme over all the princes of God. He was thrice anointed in another sense also, once as Prophet, once as Priest, and once as King. —Neale and Littledale.

Ver. 20-24. I have FOUND David, God exclaims. When sin brought death into the world, and annihilated the hopes of mankind from the first covenant, I —the Almighty—in my care for them, sought out a Redeemer. I sought for him in the Divine Nature; and I "found" him in My Only Son. I endowed him with ample powers, and I covenanted that, in the weakness of his Incarnation, my hand and arm should strengthen him. I declared that Satan the enemy should not exact upon him; nor should Judas—the son of wickedness —be enabled to afflict him. The Jews, his foes, shall fall before him; they shall be smitten down in their rejection of hint; they shall perish from off their land, and be dispersed abroad among the nations. My truth shall be ever with him; and acting in my name and power, he shall be exalted and glorified amongst men. —William Hill Tucker.

HINTS TO THE VILLAGE PREACHER.

Ver. 20-21.

EXPOSITION.

Ver. 21. With whom my hand shall be established, or, "with whom my hand shall ever be present." The almightiness of God abides permanently with Jesus in his work as Redeemer and Ruler of his people.

Mine arm also shall strengthen him. The fulness of divine power shall attend him. This covenant promise ought to be urged in prayer before the Lord, for the great lack of the church at this time is power. We have everything except the divine energy, and we must never rest content until we see it in full operation among us. Jesus must be among us, and then there will be no lack of force in any of our church agencies.

EXPOSITION.

Ver. 22. The enemy shall not exact upon him; he shall not be vexed and persecuted as a helpless debtor by an extortionate creditor.

Nor the son of wickedness afflict him. Graceless men shall no longer make his life a burden. David had in his earlier history been hunted by Saul like a partridge on the mountains, and though he had striven in all things to act justly towards Saul, because he was the Lord's anointed, yet Saul was never content with his displays of loyalty, but persecuted him relentlessly. The covenant, therefore, engaged that his life of hardship and oppression should come to an end for ever; it did so in David's own person, and more remarkably still in the life of Solomon his son. Who does not in all this see a type of the Lord Jesus, who though he was once seized for our debts, and also evil entreated by the ungodly, is now so exalted that he can never be exacted upon any more, neither can the fiercest of his enemies vex him again. No Judas can now betray him to death, no Pilate can deliver him to be crucified. Satan cannot tempt him, and our sins cannot burden him.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 22. The enemy shall not exact upon him. The allusion appears to us to be made to a cruel and unjust creditor, who exacts not only his just debts, but some exaggerated demand, with usurious interest, which was not permitted. —Williams, quoted by Ed. of Calvin.

HINTS TO THE VILLAGE PREACHER.

Ver. 22-23.

EXPOSITION.

Ver. 23. And I will beat down his foes before his face —crushing them and their plans. God himself thus fights the battles of his Son, and effectually overturns his foes.

And plague them that hate him, or smite his haters. May none of us learn the terror of this threatening, which is surely being fulfilled upon all those unbelievers who have rejected the Son of God, and died in the hardness of their hearts. The prophecy is also having another fulfilment in the overthrow of systems of error, and the vexation caused to their promoters. There is no such plague to bad men as the prosperity of the cause of Jesus.

EXPOSITION.

Ver. 24. But my faithfulness and my mercy shall be with him. These were the two attributes of which the Psalmist began to sing in Ps 89:1, doubtless because he saw them to be most prominent in the covenant which he was about to plead with God. To David and his seed, God was gracious and faithful, and though through their sin the literal kingdom lost all its glory and the dynasty became obscure, yet the line remained unbroken and more than all its former glory was restored by the enthronisation of Him who is Prince of the kings of the earth, with whom the Lord's mercy and faithfulness remain for ever. All who are in Jesus should rejoice, for they shall prove in their own experience the faithful mercy of the Lord.

And in my name shall his horn be exalted. Gloriously does the Lord Jesus lift up his head, raised to the highest place of honour by the mandate of the Father. David and Solomon in their dignity were but faint types of the Lord Jesus, who is far above all principalities and powers. The fullest exaltation of the horn of Jesus is yet to come in that millennial period which is hastening on.

EXPOSITION.

Ver. 25. I will set his hand also in the sea, and his right hand in the rivers. He shall reach far beyond the little rivers which stand for boundaries in Palestine; he shall by his power embrace all lands from sea to sea. He shall have his hand in the ocean and his right hand in earth's mightiest streams. As monarchs hold in their hands a globe to set forth their dominion over the earth, he shall grasp the far more unconquerable sea, and be Lord of all. This power is to be given him of the Lord, and is to be abiding; so we understand the words "I will set." The verse has in it a voice of good cheer concerning sailors, and all dwellers on the waters; the hand of Jesus is over them, and as he found his first apostles by the sea, so we trust he still finds earnest disciples there.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 25. I will set his hand also in the sea, and his right hand in the rivers. That is, he should reign from the Mediterranean to the Euphrates; figuratively expressed by his left hand being extended to the sea, and his right hand to the rivers. A similar expression is used, according to Curtius, by the Scythian ambassadors to Alexander. "If", said they, "the gods had given thee a body as great as thy mind, the whole world would not be able to contain thee. Thou wouldst reach with one hand to the east, and with the other to the west." —Kitto's Pictorial Bible.

Ver. 25. I will set his hand also in the sea and his right hard in the rivers. A certain artist was in the habit of saying that he should represent Alexander in such a manner, that in one hand he should hold a city and from the other pour a river. Christ is represented here as of immense stature, higher than all mountains, with one hand holding the earth, and the other the sea, while from Eastern sea to Western he extends his arms. —Le Blanc.

EXPOSITION.

Ver. 26. He shall cry unto me, Thou art my father. David's seed would be a praying race, and so in the main they were, and when they were not they smarted for it. The Lord Jesus was preeminent in prayer, and his favourite mode of address was "Father". Never was there a son more filial in his cries than "the Firstborn among many brethren." God had one Son without sin, but he never had a Son who lived without prayer.

My God, so our Lord called his Father when upon the cross.

And the rock of my salvation. It was to his Father that he turned for help when in sore anguish in Gethsemane, and to him he committed his spirit in the article of death. In this filial, crying the true sons should imitate him. This is the common language of the elect family: adoption, reverence, trust, must all speak in their turns, and will do if we are heirs according to promise. To say to God "Thou art my father" is more than learning and talent can teach us; the new birth is essential to this. Reader, hast thou the nature of a child and the spirit of one who can cry, "Abba, Father"?

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 26. He shall cry unto me, thou art my father. When did David call God his Father? It is striking that we do not find anywhere in the Old Testament that the patriarchs or prophets called God their Father. You do not find them addressing Him as Father: they did not know him as such. This verse is unintelligible in reference to David; but in regard to the True David it is exactly what he did say, —"My Father, and your Father; my God, and your God." Never until Christ uttered these words, never until he appeared on earth in humanity as the Son of God, did any man or any child of humanity address God in this endearing character. It was after Christ said, "I ascend unto my Father, and your Father", that believers were enabled to look up to God and to say, "Abba, Father". Here you see distinctly that this applies to Christ. He was the first to say this: David did not say it. If there were no other proof in the whole Psalm, that one clause would be a demonstration to me that no other man than the Lord Jesus Christ can be here spoken of. —Capel Molyneux, 1855.

Ver. 26. My Father. Christ commenced his labours by referring to his Father, for in Lu 2:49 he says, "Wist ye not that I must be about my Father's business?" and his last words were, "Father, into thy hands I commend my spirit"; and through his whole life he most constantly addressed God as his Father. He shall cry unto me: Thou art my Father, as far as my divinity is concerned. My God, as far as my humanity is concerned; the support of my salvation, as regards my mortality. —Bellarmine.

Ver. 26-28. Christ had a command to be a sufferer, and a body prepared him for that purpose; so he had likewise a command to be an advocate, and a life given him, and a throne prepared for him at the right hand of God to that end. This commission is contained in the words before us; and this after his exaltation, Ps 89:24-25. Yet for the full completing of it, Ps 89:27 the matter of the plea is here mentioned, Thou art the rock of my salvation, the foundation, the first cause, of all thy salvation I have wrought in the world, being the first mover of it, and promising the acceptance of me in the performance of what was necessary for it. As he hath authority to cry to God, so he hath an assurance of the prevalence of his cry, in regard of the stability of the covenant of mediation, which shall stand fast with him, or be faithful to him: my mercy will I keep for him for evermore, Ps 89:28. The treasures of my mercy are reserved only to be opened and dispensed by him: and the enjoying of his spiritual seed for ever, and the establishing of his own throne thereby, is the promised fruit of this cry, Ps 89:28. —Stephen Charnock.

HINTS TO THE VILLAGE PREACHER.

Ver. 26. Our Lord's filial spirit, and how it was displayed.

EXPOSITION.

Ver. 27. Also I will make him my firstborn. Among the kings the seed of David were to be most favoured and indulged with most love and paternal regard from God: but in Jesus we see this in the highest degree verified, for he has preeminence in all things, inasmuch as by inheritance he has a more glorious name than any other, and is

higher than the kings of the earth. Who can rival heaven's Firstborn? The double portion and the government belong to him. Kings are honoured when they honour him, and those who honour him are kings! In the millennial glory it shall be seen what the covenant stores up for the once despised Son of David, but even now faith sees him exalted as King of kings and Lord of lords. Lo, we bow before thee, thou Heir of all things! Our sheaves do obeisance to thy sheaf. All thy mother's children call thee blessed. Thou art he whom thy brethren shall praise. Jesus is no servant of princes, nor would he have his bride, the church, degrade herself by bowing before kings and eating the bread of a pensioner at their hands. He and his kingdom are higher than the kings of the earth. Let the great ones of the earth be wise and submit to him, for he is Lord, and he is the governor among the nations.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 27. I will make him my firstborn. First, because he is first in the order of predestination; for it is through him, as through the head, that we are predestinated, as we read in Eph 1:1-23. Secondly, because he is first in the second generation to life everlasting, whence he is called (Col 1:18.) the firstborn from the dead, and in Re 1:5, the first begotten of the dead; and, thirdly, because he had the rights of the firstborn; for he was appointed heir of all things; and he was made not only firstborn, but also, high above the kings of the earth; that is, Prince of the kings of the earth, and King of kings. —Bellarmine.

Ver. 27. Also I will make him my firstborn, higher than the kings of the, earth. This promise plainly implies superiority of a nature similar to what was enjoyed of old by the eldest son of a family—the birthright privileges and blessings, which consisted principally in three important particulars: First, A double portion of the parent's earthly possessions, De 21:17. Secondly. Rule or authority over the younger branches of the family, 2Ch 21:3; and Thirdly, The exercise of the priesthood, because God claimed all the firstborn as his, and in their stead he appointed the Levites to do the priest's office, Nu 8:14-17. But, whilst it is literally true that Jesus was the firstborn son of his virgin mother, and on that account entitled to the customary privileges, the promise in the 89th Psalm (Ps 89:1-52) gives intimation of something specific and unusual. David was the youngest son of Jesse, the lowest on the list of a numerous family, —the very last individual among them who could have expected exaltation over all others. But, notwithstanding these natural disadvantages, he was God's choice; and by referring to the Scripture history it would be easy to show in a variety of particulars, how the promise made to David, I will make him my firstborn, was literally and remarkably fulfilled in the son of Jesse. In like manner Jesse, to all human appearance, entering the world as heir apparent only to the poverty of Mary and her espoused husband, was far removed from every prospect of realizing that combination of royal and sacerdotal prerogative, which nevertheless was made stare to him by the promise of his heavenly Father: "I will make him my firstborn." The pronoun "my" gives great emphasis to the promise, but this word is interpolated; and however truly it conveys an idea of the unspeakable superiority which belongs to Jesus Christ as the result of his relationship with God, still we shall find that, even without this important pronoun, the promise simply of being "firstborn" has a sublimity and grandeur about it which needs neither ornament nor addition. The great Jehovah, the Maker and the Owner and the Ruler of the universe, hath said respecting his Christ, "I will make him my firstborn"; that is, I will constitute him the chief of all creatures, and the depository of all power, and the possessor of all privileges, and the heir of all creation. By way of excellence, he is the firstborn, "higher than all the kings of the earth", — enjoying priority in point of time, and precedence in point of place. —David Pitcairn, in "The Anointed Saviour", 1846.

Ver. 27. My firstborn. In the Hebrew idiom all kings were the sons of God: but David is the chief of these, God's firstborn. The Greeks had a similar mode of expressing themselves. Kings were the nurslings of Jupiter. —Alexander Geddes.

EXPOSITION.

Ver. 28. My mercy will I keep for him for evermore. The kings of David's line needed mercy, and mercy prevented their house from utterly perishing until the Son of Mary came. He needs no mercy for himself, but he is a representative man, and the mercy of God is required for those who are in him: for such mercy is kept for ever.

And my covenant shall stand fast with him. With Jesus the covenant is ratified both by blood of sacrifice and by oath of God, it cannot be cancelled or altered, but is an eternal verity, resting upon the veracity of one who cannot lie. What exultation fills our hearts as we see that the covenant of grace is sure to all the seed, because it stands fast with him with whom we are indissolubly united.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 28. My mercy will I keep for him for evermore. How will he keep his mercy for Christ for evermore? Very simply, I think. Is not Christ the Fountain of all mercy to us? Is it not the mercy of God the Father flowing to us through Christ that we enjoy? Is he not the Depository of it all? God says, then, I will keep it for him; for ever and ever shall it be lodged in Christ, and Isis people shall enjoy it throughout eternity. —Capel Molyneux, 1855.

Ver. 28-30. Here is comfort to those who are true branches, and continue to bring forth fruit in the midst of all the trials that befall them, that God will not suffer them to be cut off by their corruption. If anything in them should provoke God to do it, it must be sin. Now for that, you see how Christ promises that God will take order therewith, and will purge it out of them. This is the covenant made with David, (as he was a type of Christ, with whom the same covenant is made sure and firm,)that if his seed forsake my law, and walk not in my judgments, —What! presently turn them out of doors, and cut them off, as those he meant to have no more to do with? What! nothing but utter rejection? Is there no means of reclaiming them? Never a rod in the house? Yes—then will I visit their transgression with the rod, and their iniquity with stripes, whip out their stubbornness and sinfulness; but my loving kindness will I not utterly take from him as I did from Saul, as it is in 1Ch 17:13.

Let the saints consider this, that they may return when they are fallen, and submit to him and his nature, and suffer him to do what he will with them, and endure cutting, and lancing, and burning, so long as he cuts them not off; endure chastening, and all his dealings else, knowing that all the fruit is but to take away the sin, to make them "partakers of his holiness"; and "if by any means", as Paul speaks of himself, (Php 3:11), be the means what it will, it is no matter. And God, if at any time he seems to cut thee off, yet it is but as the incestuous Corinthian was cut off, `that the flesh might be destroyed, and the spirit saved.' —Thomas Goodwin.

EXPOSITION.

Ver. 29. His seed also will I make to endure for ever. David's seed lives on in the person of the Lord Jesus, and the seed of Jesus in the persons of believers. Saints are a race that neither death nor life can kill. Rome and its priests, with their inquisition and other infernal cruelties, have laboured to exterminate the covenant seed, but "vain is their rage, their efforts vain." As long as God lives, his people must live.

And his throne, as the days of heaven. Jesus reigns on, and will reign till the skies shall fall, yea, and when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, his throne shall stand. What a blessed covenant is this! Some commentators talk of conditions, but we fail to see any; the promises are as absolute as they can possibly be, and if any conditions as to the conduct of the favoured individuals can be conceived, they are disposed of in the succeeding verses.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 29. "His seed" and "throne" are coupled together, as if his throne could not stand if his seed did fail. If his subjects should perish, what would he be king of? If his members should consume, what would he be head of? —Stephen Charnock.

HINTS TO THE VILLAGE PREACHER.

Ver. 29.

EXPOSITION.

Ver. 30. If his children forsake my law, and walk not in my judgments. It was possible, terribly possible, that David's posterity might wander from the Lord; indeed they did so, but what then? Was the mercy of God to pass away from David's seed? —far from it. So, too, the seed of the Son of David are apt to start aside, but are they therefore cast away? Not a single word gives liberty for such an idea, but the very reverse. Expositors in their fear of Calvinistic doctrine shake off the fear of adding to the word of God, or else they would not have spent their time in talking about "the conditions" of this absolutely unconditional covenant.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Ver. 30. If his children forsake my law. An objection is supposed: `Suppose this seed who are included in the covenant fall into transgression, how shall the covenant stand fast then?' The covenant, with the seed, shall stand for ever, but the seed must be a holy seed. Then the objector supposes—`Suppose the seed become unholy?' Well, God explains—"If his children forsake my law, and walk not in my judgments" —that is, if the seed practically fall away—"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 take from him, nor suffer my faithfulness to fail." Mark the case. What is it that God will do? The case supposed is that the seed of Christ forsakes the law and breaks his statutes. I need not say to you that that is realized every day. These are not the ungodly or the unconverted that are spoken of, but God's own children. Do you say, `Can they be guilty of breaking God's statutes, and forsaking God's law?' We do it every day. There is no single