Psalm 89:8 Komentář

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

INTRODUCTION TO PSALM 89 Maschil of Ethan the Ezrahite. Who this Ethan was is not certain. Kimchi takes him to be the same with Ethan the wise man, a grandson of Judah, Kg1 4:31. But seeing he lived some hundreds of years before the times of David, it is not likely that he should be the writer of this psalm; for David is made mention of in it, which could not be, unless it can be thought to be by a spirit of prophecy; which indeed is the opinion of Doctor Lightfoot (k), who takes this Ethan to be the penman of this psalm; and who "from the promise, Gen 15:1 sings joyfully the deliverance (of Israel); that the raging of the Red sea should be ruled, Psa 89:9, and Rahab, or Egypt, should be broken in pieces, Psa 89:10, and that the people should hear the joyful sound of the law, Psa 89:15, and as for the name of David in it, this, he says, might be done prophetically; as Samuel is thought to be named by Moses, Psa 99:6, which psalm is held to be made by him; or else might be put into it, in later times, by some divine penman, endued with the same gift of prophecy, who might improve the ground work of this psalm laid by Ethan, and set it to an higher key; namely, that whereas he treated only of bodily deliverance from Egypt, it is wound up so high as to reach the spiritual delivery by Christ; and therefore David is often named, from whence he should come.'' There was another Ethan, a singer, in David's time; and it is more probable that he is the person, who might live to the times of Rehoboam, and see the decline of David's family, and the revolt of the ten tribes from it; or perhaps it was one of this name who lived in the times of the Babylonish captivity, and saw the low estate that David's family were come into; to which agrees the latter part of this psalm; and, in order to comfort the people of God, he wrote this psalm, showing that the covenant and promises of God, made with David, nevertheless stood firm, and would be accomplished: the title of the Septuagint version calls him Etham the Israelite; and the Arabic version Nathan the Israelite: the Targum makes him to be Abraham, paraphrasing it "a good understanding, which was said by the hand of Abraham, that came from the east.'' But whoever was the penman of this psalm, it is "maschil", an instructive psalm, a psalm causing to understand; it treats concerning the covenant of grace, and the promises of it; and concerning the mercy and faithfulness of God, in making and keeping the same; and concerning the Messiah and his seed, his church and people; and the stability and duration of all these: many passages in it are applied to the Messiah by Jewish writers, ancient and modern; and Psa 89:20 is manifestly referred to in Act 13:22.

Thou rulest the raging of the sea,.... The power, pride, and elation of it, when it swells, and foams, and rages, and becomes boisterous, and threatens vessels upon it with utter ruin and destruction; but the Lord, who has it under his dominion and government, restrains it; he has made and can manage it, and he only: his power over it is seen in assigning it its place, and ordering the waters of it to it when first made; in placing the sand for its boundary by a perpetual decree, which it cannot pass; by commanding the stormy wind to lift up its waves, and by making the storm a calm, and the waves thereof still; see Psa 107:25, instances of this were at the universal deluge, and at the Red sea: when the waves thereof arise, thou stillest them; when the sea lifts up its waves, and both lift up their voice, and make a noise, and roar, the Lord hushes them, and makes them still and quiet, as a parent its child when it cries, or a master his scholars, when they are noisy and tumultuous; so Christ rebuked the wind, and checked the raging sea, and made it calm, when the ship in which he was with his disciples was covered with its waves; and as this is mentioned here as an instance of the great power and strength of the Lord of hosts, so that was a proof and evidence of the true and proper divinity of our Lord Jesus Christ, Mat 8:24, all this may be understood, in a mystical sense, of the sea of this world, and the wicked inhabitants of it, who are as the troubled sea, and cannot rest, casting up mire and dirt, reproaching and blaspheming God and man; and particularly of tyrannical princes and potentates, who are like the proud waters and raging waves of the sea; but the Lord on high is mightier than they, and can and does restrain their wrath and rage, so that his people have nothing to fear from them; see Psa 124:3.

"O Lord God of Hosts, who is like You? Your truth, most mighty Lord, is on every side" [Psalm 89:8]. Great is Your power: You have made Heaven and earth, and all things that in them are: but greater still is your loving-kindness, which has shown forth Your truth to all around You. For if You had been preached only on the spot where You deigned to be born, to suffer, to rise again, to ascend; the truth of that promise of God would have been fulfilled, to confirm the promises made unto the fathers: but the promise, "that the Gentiles may glorify God for His mercy," [Romans 15:9] would not have been fulfilled, had not that truth been explained, and diffused to those around You from the spot where You deigned to appear. On that spot You thundered out of Your own cloud: but to scatter rain upon the Gentiles round about, You have sent other clouds. Truly in Your power have You fulfilled what You have said, "Hereafter shall you see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven." [Matthew 26:64]

Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God-- (Deu 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title). (Psa. 90:1-17) dwelling-place--home (compare Eze 11:16), as a refuge (Deu 33:27).

To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.