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Psalm 89

God’s Covenant with David

A Maskil of Ethan the Ezrahite.

I will sing of your steadfast love, O L ord, forever;

with my mouth I will proclaim your faithfulness to all generations.

I declare that your steadfast love is established forever;

your faithfulness is as firm as the heavens.

You said, “I have made a covenant with my chosen one,

I have sworn to my servant David:

‘I will establish your descendants forever,

and build your throne for all generations.’ ” Selah

Let the heavens praise your wonders, O L ord,

your faithfulness in the assembly of the holy ones.

For who in the skies can be compared to the L ord?

Who among the heavenly beings is like the L ord,

a God feared in the council of the holy ones,

great and awesome above all that are around him?

O L ord God of hosts,

who is as mighty as you, O L ord?

Your faithfulness surrounds you.

You rule the raging of the sea;

when its waves rise, you still them.

You crushed Rahab like a carcass;

you scattered your enemies with your mighty arm.

The heavens are yours, the earth also is yours;

the world and all that is in it—you have founded them.

The north and the south—you created them;

Tabor and Hermon joyously praise your name.

You have a mighty arm;

strong is your hand, high your right hand.

Righteousness and justice are the foundation of your throne;

steadfast love and faithfulness go before you.

Happy are the people who know the festal shout,

who walk, O L ord, in the light of your countenance;

they exult in your name all day long,

and extol your righteousness.

For you are the glory of their strength;

by your favor our horn is exalted.

For our shield belongs to the L ord,

our king to the Holy One of Israel.

Then you spoke in a vision to your faithful one, and said:

“I have set the crown on one who is mighty,

I have exalted one chosen from the people.

I have found my servant David;

with my holy oil I have anointed him;

my hand shall always remain with him;

my arm also shall strengthen him.

The enemy shall not outwit him,

the wicked shall not humble him.

I will crush his foes before him

and strike down those who hate him.

My faithfulness and steadfast love shall be with him;

and in my name his horn shall be exalted.

I will set his hand on the sea

and his right hand on the rivers.

He shall cry to me, ‘You are my Father,

my God, and the Rock of my salvation!’

I will make him the firstborn,

the highest of the kings of the earth.

Forever I will keep my steadfast love for him,

and my covenant with him will stand firm.

I will establish his line forever,

and his throne as long as the heavens endure.

If his children forsake my law

and do not walk according to my ordinances,

if they violate my statutes

and do not keep my commandments,

then I will punish their transgression with the rod

and their iniquity with scourges;

but I will not remove from him my steadfast love,

or be false to my faithfulness.

I will not violate my covenant,

or alter the word that went forth from my lips.

Once and for all I have sworn by my holiness;

I will not lie to David.

His line shall continue forever,

and his throne endure before me like the sun.

It shall be established forever like the moon,

an enduring witness in the skies.” Selah

But now you have spurned and rejected him;

you are full of wrath against your anointed.

You have renounced the covenant with your servant;

you have defiled his crown in the dust.

You have broken through all his walls;

you have laid his strongholds in ruins.

All who pass by plunder him;

he has become the scorn of his neighbors.

You have exalted the right hand of his foes;

you have made all his enemies rejoice.

Moreover, you have turned back the edge of his sword,

and you have not supported him in battle.

You have removed the scepter from his hand,

and hurled his throne to the ground.

You have cut short the days of his youth;

you have covered him with shame. Selah

How long, O L ord? Will you hide yourself forever?

How long will your wrath burn like fire?

Remember how short my time is—

for what vanity you have created all mortals!

Who can live and never see death?

Who can escape the power of Sheol? Selah

Lord, where is your steadfast love of old,

which by your faithfulness you swore to David?

Remember, O Lord, how your servant is taunted;

how I bear in my bosom the insults of the peoples,

with which your enemies taunt, O L ord,

with which they taunted the footsteps of your anointed.

Blessed be the L ord forever.

Amen and Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

38. But thou hast abhorred and rejected him. Here the prophet complains that in consequence of the decayed state of the kingdom, the prophecy appeared to have failed of its accomplishment. Not that he accuses God of falsehood; but he speaks in this manner, that he may with all freedom cast his cares and griefs into the bosom of God, who permits us to deal thus familiarly with him. It doubtless becomes us to frame our desires according to the divine will; but that person cannot be said to pass beyond due bounds who humbly laments that he is deprived of the tokens of the divine favor, provided be does not despair, or rebelliously murmur against God; and we shall afterwards see that the prophet, when he blesses God at the close of the psalm, affords a proof of tranquil submission, by which he corrects or qualifies his complaints. Whoever, therefore, that Rabbin was who maintained that it is unlawful to recite this psalm, he was led by a foolish and impious peevishness to condemn what God bears with in his children. In taking this liberty of expostulating with God, the prophet had no other object in view than that he might the more effectually resist distrust and impatience, by unburdening himself in the divine presence. Farther, the words, Thou hast abhorred and rejected him, if criticised according to the rules of the Greek and Latin language, will be pronounced inelegant; for the word which is most emphatic is put first, and then there is added another which is less emphatic. But as the Hebrews do not observe our manner of arrangement in this respect, the order here adopted is quite consistent with the idiom of the Hebrew language. The third verb contains the reason of this change on the part of God, teaching us that the king was rejected because God was incensed against him. It is thought by some that there is here a recital of the mockery in which the enemies of the chosen people indulged, an opinion which they adopt to avoid the difficulty arising from viewing this severe kind of complaint, as uttered by the Church, which proved such a stumbling-block to the Rabbin above referred to, that on account of it he condemned the whole psalm. But it is to be observed, that the prophet speaks according to the common feeling and apprehension of men; while at the same time he was fully convinced in his own mind, that the king who had been once chosen by God could not be rejected by him.

In the same sense we ought to understand what follows (verse 39) concerning the disannulling of the covenant — Thou hast made the covenant of thy servant to cease. The prophet does not charge God with levity and inconstancy: he only complains that those notable promises of which he had spoken had to appearance vanished and come to nought. Whenever the faithful put the question,

“How long wilt thou forget me, O Lord?” “Awake, why sleepest thou, O Lord?”
(Psalm 13:1; 44:23; 79:5,)

they assuredly are not to be understood as attributing forgetfulness or sleep to him: they only lay before him the temptations which flesh and blood suggest to them in order to induce him speedily to succor them under the infirmity with which they are distressed. It is not then wonderful, though the prophet, amidst such horrible desolation, was affected by the infirmities to which human nature is so liable in such circumstances, and thus prompted to make the assertion, that what God promised was far from being manifestly realised. When he saw all things going contrary to the Divine promise, he was not a man so steel-hearted as to remain unmoved at so pitiable and confused a spectacle. But coming freely into the Divine presence, he seeks a remedy that he might not be swallowed up with sorrow, which would have been the case had he indulged in secret repining, and neglected this means of alleviation. What is added in the close of the verse, Thou hast cast his crown to the earth, does not seem to apply to the time of Rehoboam, unless, perhaps, the dismemberment of the kingdom may be denoted by the casting of the crown to the earth. The statements which are made immediately after must necessarily be referred to some greater calamity. If this is admitted, the author of the psalm must have been a different person from Ethan, who was one of the four wise men, of whom mention is made in the sacred history, (2 Kings 4:31.) In so doubtful a case, I leave every one to adopt the conjecture which appears to him the most probable.